Compared Translations of the meaning of the Quran - Sura 2
al-Baqarah - The Cow
Total Verses: 286 | |
al-Baqarah 002:001
al-Baqarah 002:002
| 2:2 ذلك الكتاب لاريب فيه هدى للمتقين |
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| Transliteration | Thalika alkitabu la rayba feehi hudan lilmuttaqeena |
| Literal | That The Book no doubt/suspicion in it, (it is) guidance to the fearing and obeying. |
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| Yusuf Ali | This is the Book; in it is guidance sure, without doubt, to those who fear Allah; |
| Pickthal | This is the Scripture whereof there is no doubt, a guidance unto those who ward off (evil). |
| Arberry | That is the Book, wherein is no doubt, a guidance to the godfearing |
| Shakir | This Book, there is no doubt in it, is a guide to those who guard (against evil). |
| Sarwar | There is no doubt that this book is a guide for the pious; |
| Khalifa | This scripture is infallible; a beacon for the righteous; |
| Hilali/Khan | This is the Book (the Quran), whereof there is no doubt, a guidance to those who are Al-Muttaqoon (the pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)). |
| H/K/Saheeh | This is the Book about which there is no doubt, a guidance for those conscious of Allah |
| Malik | This is the Book in which there is no doubt. (Since its Author, Allah, the Creator of this universe, possesses complete knowledge, there is no room for doubt about its contents.) It is a guide for those who are God conscious,[2] |
| QXP | Allah's Guidance is right before you in the form of this noble Book, recorded by the most honorable scribes appointed by the Messenger (80:13-16). The Almighty Himself guarantees the Truth of this Revelation, its explanation and its preservation. And you will find it free of all contradiction ((4:82), (10:37), (15:9), (29:49), (32:2), (52:2-3), (75:17-19)). Therefore, there is absolutely no question or any doubt about the authority and authenticity of this Glorious Scripture. And, you will soon notice as you proceed, that this Book leaves no lingering doubts in a seeking mind. If you remember that this is a Book of guidance, and hence, treat it as such, the hard fact will dawn upon you that this is The Path-finding Guide for all those who wish to journey through life in blissful honor and security. |
| Maulana Ali | This Book, there is no doubt in it, is a guide to those who keep their duty, |
| Free Minds | This is the Scripture in which there is no doubt, a guide for the righteous. |
| Qaribullah | That is the (Holy) Book, where there is no doubt. It is a guidance for the cautious (of evil and Hell). |
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| George Sale | There is no doubt in this book; it is a direction to the pious, |
| JM Rodwell | No doubt is there about this Book: It is a guidance to the God-fearing, |
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| Asad | HIS DIVINE WRIT - let there be no doubt about it - is [meant to be] a guidance for all the God-conscious |
al-Baqarah 002:003
| 2:3 الذين يؤمنون بالغيب ويقيمون الصلاة ومما رزقناهم ينفقون |
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| Transliteration | Allatheena yu/minoona bialghaybi wayuqeemoona alssalata wamimma razaqnahum yunfiqoona |
| Literal | Those who believe with the unseen/hidden and they keep up/call for the prayers and from what We provided for them they spend. |
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| Yusuf Ali | Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them; |
| Pickthal | Who believe in the Unseen, and establish worship, and spend of that We have bestowed upon them; |
| Arberry | who believe in the Unseen, and perform the prayer, and expend of that We have provided them; |
| Shakir | Those who believe in the unseen and keep up prayer and spend out of what We have given them. |
| Sarwar | the pious who believe in the unseen, attend to prayer, give in charity part of what We have granted them; |
| Khalifa | who believe in the unseen, observe the Contact Prayers (Salat), and from our provisions to them, they give to charity. |
| Hilali/Khan | Who believe in the Ghaib and perform As-Salat (Iqamat-as-Salat), and spend out of what we have provided for them (i.e. give Zakat , spend on themselves, their parents, their children, their wives, etc., and also give charity to the poor and also in Allahs Cause - Jihad, etc.). |
| H/K/Saheeh | Who believe in the unseen, establish prayer, and spend out of what We have provided for them, |
| Malik | who believe in the Unseen, who establish Salah (five regular daily prayers) and spend in charity out of what We have provided for their sustenance;[3] |
| QXP | Those who wish to journey through life in blissful honor and security, are the ones who believe in the Law of Cause and Effect, though the stages of action and its reaction might be hidden from their senses. |
| Maulana Ali | Who believe in the Unseen and keep up prayer and spend out of what We have given them, |
| Free Minds | Those who believe in the unseen, and hold the contact-method, and from Our provisions to them they spend. |
| Qaribullah | Who believe in the unseen and establish the (daily) prayer; who spend out of what We have provided them. |
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| George Sale | who believe in the mysteries of faith, who observe the appointed times of prayer, and distribute alms out of what We have bestowed on them; |
| JM Rodwell | Who believe in the unseen, who observe prayer, and out of what we have bestowed on them, expend for God; |
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| Asad | who believe in [the existence of] that which is beyond the reach of human perception, and are constant in prayer, and spend on others out of what We provide for them as sustenance; |
al-Baqarah 002:004
| 2:4 والذين يؤمنون بما انزل اليك وماانزل من قبلك وبالاخرة هم يوقنون |
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| Transliteration | Waallatheena yu/minoona bima onzila ilayka wama onzila min qablika wabial-akhirati hum yooqinoona |
| Literal | And those who believe with what was descended to you, and what was descended from before you, and with the end (other life) they are sure/certain . |
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| Yusuf Ali | And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter. |
| Pickthal | And who believe in that which is revealed unto thee (Muhammad) and that which was revealed before thee, and are certain of the Hereafter. |
| Arberry | who believe in what has been sent down to thee and what has been sent down before thee, and have faith in the Hereafter; |
| Shakir | And who believe in that which has been revealed to you and that which was revealed before you and they are sure of the hereafter. |
| Sarwar | who have faith in what has been revealed to you and others before you and have strong faith in the life hereafter. |
| Khalifa | And they believe in what was revealed to you, and in what was revealed before you, and with regard to the Hereafter, they are absolutely certain. |
| Hilali/Khan | And who believe in (the Quran and the Sunnah) which has been sent down (revealed) to you (Muhammad Peace be upon him ) and in (the Taurat (Torah) and the Injeel (Gospel), etc.) which were sent down before you and they believe with certainty in the Hereafter. (Resurrection, recompense of their good and bad deeds, Paradise and Hell, etc.). |
| H/K/Saheeh | And who believe in what has been revealed to you, [O Muúammad], and what was revealed before you, and of the Hereafter they are certain [in faith]. |
| Malik | who believe in this Revelation (the Qur'an) which is sent to you (O Muhammad) and the Revelations which were sent before you (Torah, Psalms, Gospel...) and firmly believe in the Hereafter.[4] |
| QXP | Hence, such men and women of understanding consider the Divine Revelation through you (O Messenger) a great favor and believe in it wholeheartedly ((7:52), (2:185)). Similar were the blessed people who believed in and followed the previous Scriptures. |
| Maulana Ali | And who believe in that which has been revealed to thee and that which was revealed before thee, and of the Hereafter they are sure. |
| Free Minds | And those who believe in what was sent down to you, and what was sent down before you, and regarding the Hereafter they are certain. |
| Qaribullah | Who believe in that which has been sent down to you (Prophet Muhammad) and what has been sent down before you (to Prophets Jesus and Moses) and firmly believe in the Everlasting Life. |
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| George Sale | and who believe in that revelation, which hath been sent down unto thee, and that which hath been sent down unto the prophets before thee, and have firm assurance in the life to come: |
| JM Rodwell | And who believe in what hath been sent down to thee, and in what hath been sent down before thee, and full faith have they in the life to come: |
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| Asad | and who believe in that which has been bestowed from on high upon thee, [O Prophet,] as well as in that which was bestowed before thy time: for it is they who in their innermost are certain of the life to come! |
al-Baqarah 002:005
| 2:5 اولئك على هدى من ربهم واولئك هم المفلحون |
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| Transliteration | Ola-ika AAala hudan min rabbihim waola-ika humu almuflihoona |
| Literal | Those are on a guidance from their Lord and those are the successful/winners. |
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| Yusuf Ali | They are on (true) guidance, from their Lord, and it is these who will prosper. |
| Pickthal | These depend on guidance from their Lord. These are the successful. |
| Arberry | those are upon guidance from their Lord, those are the ones who prosper. |
| Shakir | These are on a right course from their Lord and these it is that shall be successful. |
| Sarwar | It is the pious who follow the guidance of their Lord and gain lasting happiness. |
| Khalifa | These are guided by their Lord; these are the winners. |
| Hilali/Khan | They are on (true) guidance from their Lord, and they are the successful. |
| H/K/Saheeh | Those are upon [right] guidance from their Lord, and it is those who are the successful. |
| Malik | They are on true Guidance from their Lord and they are the ones who will attain salvation.[5] |
| QXP | Those who approach the Book with an open mind are the ones who achieve Guidance from their Sustainer and walk on the right track ((23:1-11), (56:79)). To them belongs the Ultimate Success. (31:2-5). |
| Maulana Ali | These are on a right course from their Lord and these it is that are successful. |
| Free Minds | These are the ones guided by their Lord, and these are the winners. |
| Qaribullah | These are guided by their Lord; these surely are the prosperous. |
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| George Sale | these are directed by their Lord, and they shall prosper. |
| JM Rodwell | These are guided by their Lord; and with these it shall be well. |
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| Asad | It is they who follow the guidance [which comes from their Sustainer; and it is they, they who' shall attain to a happy state! |
al-Baqarah 002:006
| 2:6 ان الذين كفروا سواء عليهم ءانذرتهم ام لم تنذرهم لايؤمنون |
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| Transliteration | Inna allatheena kafaroo sawaon AAalayhim aanthartahum am lam tunthirhum la yu/minoona |
| Literal | That those who disbelieved, (it is) equal/alike on (to) them, had you warned them , or you did not warn them, (notice) they do not believe. |
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| Yusuf Ali | As to those who reject Faith, it is the same to them whether thou warn them or do not warn them; they will not believe. |
| Pickthal | As for the Disbelievers, Whether thou warn them or thou warn them not it is all one for them; they believe not. |
| Arberry | As for the unbelievers, alike it is to them whether thou hast warned them or hast not warned them, they do not believe. |
| Shakir | Surely those who disbelieve, it being alike to them whether you warn them, or do not warn them, will not believe. |
| Sarwar | Those who deny your message will not believe whether you warn them or not. |
| Khalifa | As for those who disbelieve, it is the same for them; whether you warn them, or not warn them, they cannot believe. |
| Hilali/Khan | Verily, those who disbelieve, it is the same to them whether you (O Muhammad Peace be upon him ) warn them or do not warn them, they will not believe. |
| H/K/Saheeh | Indeed, those who disbelieve it is all the same for them whether you warn them or do not warn them they will not believe. |
| Malik | In fact, as for those who reject Faith; it is the same, whether you warn them or you don't, they will not believe.[6] |
| QXP | As for those who have chosen denial in advance (because of blind following, arrogance, peer pressure and self-interest), it does not matter whether you admonish them or not. |
| Maulana Ali | Those who disbelieve -- it being alike to them whether thou warn them or warn them not -- they will not believe. |
| Free Minds | As for those who reject, whether you warn them or do not warn them, they will not believe. |
| Qaribullah | Those who disbelieve, whether you forewarn them or not, they will not believe. |
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| George Sale | As for the unbelievers, it will be equal to them whether thou admonish them, or do not admonish them; they will not believe. |
| JM Rodwell | As to the infidels, alike is it to them whether thou warn them or warn them not-they will not believe: |
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| Asad | BEHOLD, as for those who are bent on denying the truth - it is all one to them whether thou warnest them or dost not warn them: they will not believe. |
al-Baqarah 002:007
| 2:7 ختم الله على قلوبهم وعلى سمعهم وعلى ابصارهم غشاوة ولهم عذاب عظيم |
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| Transliteration | Khatama Allahu AAala quloobihim waAAala samAAihim waAAala absarihim ghishawatun walahum AAathabun AAatheemun |
| Literal | God sealed/stamped on their hearts/minds and on their hearing and on their eye sights/understanding a cover and for them (is) a great torture. |
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| Yusuf Ali | Allah hath set a seal on their hearts and on their hearing, and on their eyes is a veil; great is the penalty they (incur). |
| Pickthal | Allah hath sealed their hearing and their hearts, and on their eyes there is a covering. Theirs will be an awful doom. |
| Arberry | God has set a seal on their hearts and on their hearing, and on their eyes is a covering, and there awaits them a mighty chastisement. |
| Shakir | Allah has set a seal upon their hearts and upon their hearing and there is a covering over their eyes, and there is a great punishment for them. |
| Sarwar | God has sealed their hearts and hearing and their vision is veiled; a great punishment awaits them. |
| Khalifa | GOD seals their minds and their hearing, and their eyes are veiled. They have incurred severe retribution. |
| Hilali/Khan | Allah has set a seal on their hearts and on their hearings, (i.e. they are closed from accepting Allahs Guidance), and on their eyes there is a covering. Theirs will be a great torment. |
| H/K/Saheeh | Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil. And for them is a great punishment. |
| Malik | Allah has sealed their hearts and their hearing, their eyes are covered, and there is a grievous punishment for them.[7] |
| QXP | Allah has sealed their hearts and their hearing, and on their sight there is a veil. Theirs will be a tremendous suffering. |
| Maulana Ali | Allah has sealed their hearts and their hearing; and there is a covering on their eyes, and for them is a grievous chastisement. |
| Free Minds | God has sealed upon their hearts and upon their ears, and over their eyes are covers. They will incur a great retribution. |
| Qaribullah | Allah has set a seal upon their hearts and ears; their sight is dimmed and for them is a great punishment. |
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| George Sale | God hath sealed up their hearts and their hearing; a dimness covereth their sight, and they shall suffer a grievous punishment. |
| JM Rodwell | Their hearts and their ears hath God sealed up; and over their eyes is a covering. For them, a severe chastisement! |
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| Asad | God; has sealed their hearts and their hearing, and over their eyes is a veil; and awesome suffering awaits them. |
al-Baqarah 002:008
| 2:8 ومن الناس من يقول امنا بالله وباليوم الاخر وماهم بمؤمنين |
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| Transliteration | Wamina alnnasi man yaqoolu amanna biAllahi wabialyawmi al-akhiri wama hum bimu/mineena |
| Literal | And from the people who say: "We believed by God and with the Day the Last/ Resurrection Day." And they are not with believing. |
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| Yusuf Ali | Of the people there are some who say: "We believe in Allah and the Last Day;" but they do not (really) believe. |
| Pickthal | And of mankind are some who say: We believe in Allah and the Last Day, when they believe not. |
| Arberry | And some men there are who say, 'We believe in God and the Last Day'; but they are not believers. |
| Shakir | And there are some people who say: We believe in Allah and the last day; and they are not at all believers. |
| Sarwar | Some people say, "We believe in God and the Day of Judgment," but they are not true believers. |
| Khalifa | Then there are those who say, "We believe in GOD and the Last Day," while they are not believers. |
| Hilali/Khan | And of mankind, there are some (hypocrites) who say: "We believe in Allah and the Last Day" while in fact they believe not. |
| H/K/Saheeh | And of the people are some who say, "We believe in Allah and the Last Day," but they are not believers. |
| Malik | There are some people who say: "We believe in Allah and the Last Day" yet they are not true believers.[8] |
| QXP | (The line between belief and denial can be subtle in the sense that) among people are those who claim to believe in Allah and in the Last Day (or in the Law of Recompense, but their actions, which speak louder than words, contradict their claim). And they have indeed not attained belief. |
| Maulana Ali | And there are some people who say: We believe in Allah and the Last Day; and they are not believers. |
| Free Minds | And from the people are those who Say: "We believe in God and in the Last Day," but they are not believers. |
| Qaribullah | There are some people who say: 'We believe in Allah and the Last Day, ' yet they are not believers. |
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| George Sale | There are some who say, We believe in God, and the last day; but are not really believers: |
| JM Rodwell | And some there are who say, "We believe in God, and in the latter day:" Yet are they not believers! |
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| Asad | And there are people who say, "We do believe in God and the Last Day," the while they do not [really]. believe. |
al-Baqarah 002:009
| 2:9 يخادعون الله والذين امنوا ومايخدعون الاانفسهم ومايشعرون |
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| Transliteration | YukhadiAAoona Allaha waallatheena amanoo wama yakhdaAAoona illa anfusahum wama yashAAuroona |
| Literal | They deceive God, and those who believed, and they do not deceive except themselves, and they do not feel/know/sense. |
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| Yusuf Ali | Fain would they deceive Allah and those who believe, but they only deceive themselves, and realise (it) not! |
| Pickthal | They think to beguile Allah and those who believe, and they beguile none save themselves; but they perceive not. |
| Arberry | They would trick God and the believers, and only themselves they deceive, and they are not aware. |
| Shakir | They desire to deceive Allah and those who believe, and they deceive only themselves and they do not perceive. |
| Sarwar | They deceive God and the believers. However, they have deceived no one but themselves, a fact of which they are not aware. |
| Khalifa | In trying to deceive GOD and those who believe, they only deceive themselves without perceiving. |
| Hilali/Khan | They (think to) deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not! |
| H/K/Saheeh | They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not. |
| Malik | They try to deceive Allah and the believers. However, they deceive none except themselves yet they do not realize it.[9] |
| QXP | (Men and women of this psyche fall prey to the misconception that they can bypass the rock solid Divine Laws and) they deceive Allah and the believers. (Since reason is a faculty that has to be exercised and they have forsaken it) such men and women have little awareness that by this attitude they deceive no one but themselves. |
| Maulana Ali | They seek to deceive Allah and those who believe and they deceive only themselves and they perceive not. |
| Free Minds | They seek to deceive God and those who believe, but they only deceive themselves without noticing. |
| Qaribullah | They seek to deceive Allah and those who believe, but they deceive none except themselves, though they do not sense it. |
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| George Sale | they seek to deceive God, and those who do believe, but they deceive themselves only, and are not sensible thereof. |
| JM Rodwell | Fain would they deceive God and those who have believed; but they deceive themselves only, and know it not. |
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| Asad | They would deceive God and those who have attained to faith-the while they deceive none but themselves, and perceive it not. |
al-Baqarah 002:010al-Baqarah 002:010
| 2:10 في قلوبهم مرض فزادهم الله مرضا ولهم عذاب اليم بما كانوا يكذبون |
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| Transliteration | Fee quloobihim maradun fazadahumu Allahu maradan walahum AAathabun aleemun bima kanoo yakthiboona |
| Literal | In their hearts/minds (is) sickness/disease, so God increased them sickness/disease, and for them (is a) painful torture because (of) what they were lying/denying/falsifying . |
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| Yusuf Ali | In their hearts is a disease; and Allah has increased their disease: And grievous is the penalty they (incur), because they are false (to themselves). |
| Pickthal | In their hearts is a disease, and Allah increaseth their disease. A painful doom is theirs because they lie. |
| Arberry | In their hearts is a sickness, and God has increased their sickness, and there awaits them a painful chastisement for that they have cried lies. |
| Shakir | There is a disease in their hearts, so Allah added to their disease and they shall have a painful chastisement because they |
| Sarwar | A sickness exists in their hearts to which God adds more sickness. Besides this, they will suffer a painful punishment as a result of the lie which they speak. |
| Khalifa | In their minds there is a disease. Consequently, GOD augments their disease. They have incurred a painful retribution for their lying. |
| Hilali/Khan | In their hearts is a disease (of doubt and hypocrisy) and Allah has increased their disease. A painful torment is theirs because they used to tell lies. |
| H/K/Saheeh | In their hearts is disease, so Allah has increased their disease; and for them is a painful punishment because they [habitually] used to lie. |
| Malik | There is a disease of deception in their heart; and Allah lets their disease increase, and they shall have painful punishment for the lies they have told.[10] |
| QXP | This negative attitude is a disease of the heart that reinforces itself according to the Divine Laws of human psyche. Deceiving one's own "Self" only ensures dire consequences for them since they used to belie the Realities of life. |
| Maulana Ali | In their hearts is a disease, so Allah increased their disease, and for them is a painful chastisement because they lie. |
| Free Minds | In their hearts is a disease, so God increases their disease, and they will have a painful retribution for what they have denied. |
| Qaribullah | There is a sickness in their hearts which Allah has increased. For them there is a painful punishment because they lie. |
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| George Sale | There is an infirmity in their hearts, and God hath increased that infirmity; and they shall suffer a most painful punishment, because they have disbelieved. |
| JM Rodwell | Diseased are their hearts! And that disease hath God increased creased to them. Their's a sore chastisement, for that they treated their prophet as a liar! |
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| Asad | In their hearts is disease, and so God lets their disease increase; and grievous suffering awaits them because of their persistent lying. |
al-Baqarah 002:011
| 2:11 واذا قيل لهم لاتفسدوا في الارض قالوا انما نحن مصلحون |
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| Transliteration | Wa-itha qeela lahum la tufsidoo fee al-ardi qaloo innama nahnu muslihoona |
| Literal | And if (it was) said to them: "Do not corrupt in the earth/Planet Earth." They said: "But we are correcting/repairing ." |
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| Yusuf Ali | When it is said to them: "Make not mischief on the earth," they say: "Why, we only Want to make peace!" |
| Pickthal | And when it is said unto them: Make not mischief in the earth, they say: We are peacemakers only. |
| Arberry | When it is said to them, 'Do not corruption in the land', they say, 'We are only ones that put things right.' |
| Shakir | And when it is said to them, Do not make mischief in the land, they say: We are but peace-makers. |
| Sarwar | When they are told not to commit corruption in the land, they reply, "We are only reformers". |
| Khalifa | When they are told, "Do not commit evil," they say, "But we are righteous!" |
| Hilali/Khan | And when it is said to them: "Make not mischief on the earth," they say: "We are only peacemakers." |
| H/K/Saheeh | And when it is said to them, "Do not cause corruption on the earth," they say, "We are but reformers." |
| Malik | When it is said to them: "Do not make mischief on earth," they say: "We make peace."[11] |
| QXP | (By declining to submit to the Divine Values, every individual will formulate his own set of values. The obvious result would be corruption and chaos in the earth). When they are told not to cause corruption and disorder in the land, they say, "We are but reformers." |
| Maulana Ali | And when it is said to them, Make not mischief in the land, they say: We are but peacemakers. |
| Free Minds | And if they are told: "Do not make evil in the land," they Say: "But we are the reformers!" |
| Qaribullah | When it is said to them, 'Do not corrupt in the land, ' they reply, 'We are only reformers. ' |
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| George Sale | When one saith unto them, act not corruptly in the earth; they reply, Verily we are men of integrity. |
| JM Rodwell | And when it is said to them, "Cause not disorders in the earth:" they say, "Nay, rather do we set them right." |
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| Asad | And when they are told, "Do not spread corruption on earth," they answer, "We are but improving things!" |
al-Baqarah 002:012
| 2:12 الا انهم هم المفسدون ولكن لايشعرون |
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| Transliteration | Wa-itha qeela lahum aminoo kama amana alnnasu qaloo anu/minu kama amana alssufahao ala innahum humu alssufahao walakin la yaAAlamoona |
| Literal | Is it not that they truly are, they are the corrupting and but they do not feel/know/sense? |
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| Yusuf Ali | Of a surety, they are the ones who make mischief, but they realise (it) not. |
| Pickthal | Are not they indeed the mischief-makers? But they perceive not. |
| Arberry | Truly, they are the workers of corruption but they are not aware. |
| Shakir | Now surely they themselves are the mischief makers, but they do not perceive. |
| Sarwar | They, certainly, are corrupt but do not realize it. |
| Khalifa | In fact, they are evildoers, but they do not perceive. |
| Hilali/Khan | Verily! They are the ones who make mischief, but they perceive not. |
| H/K/Saheeh | Unquestionably, it is they who are the corrupters, but they perceive [it] not. |
| Malik | Beware! They are the ones who make mischief but they do not realize it.[12] |
| QXP | Oh, verily, they are indeed corruptors, but they perceive it not. |
| Maulana Ali | Now surely they are the mischief-makers, but they perceive not. |
| Free Minds | No, they are the evildoers, but they do not perceive. |
| Qaribullah | But it is they who are the evildoers, though they do not sense it. |
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| George Sale | Are not they themselves corrupt doers? But they are not sensible thereof. |
| JM Rodwell | Is it not that they are themselves the authors of disorder? But they perceive it not! |
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| Asad | Oh, verily, it is they, they who are spreading corruption = but they perceive it not? |
al-Baqarah 002:013
| 2:13 واذا قيل لهم امنوا كما امن الناس قالوا انؤمن كما امن السفهاء الاانهم هم السفهاء ولكن لايعلمون |
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| Transliteration | Wa-itha qeela lahum aminoo kama amana alnnasu qaloo anu/minu kama amana alssufahao ala innahum humu alssufahao walakin la yaAAlamoona |
| Literal | And if (it was/is) said to them: "Believe as the people believed." They said: "Do we believe as the ignorant/foolish believed?" Is it not that they truly are, they are the ignorant/foolish and but they do not know? |
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| Yusuf Ali | When it is said to them: "Believe as the others believe:" They say: "Shall we believe as the fools believe?" Nay, of a surety they are the fools, but they do not know. |
| Pickthal | And when it is said unto them: believe as the people believe, they say: shall we believe as the foolish believe? are not they indeed the foolish? But they know not. |
| Arberry | When it is said to them, 'Believe as the people believe', they say, 'Shall we believe, as fools believe?' Truly, they are the foolish ones, but they do not know. |
| Shakir | And when it is said to them: Believe as the people believe they say: Shall we believe as the fools believe? Now surely they themselves are the fools, but they do not know. |
| Sarwar | When they are told to believe as everyone else does, they say, "Should we believe as fools do?" In fact, they themselves are fools, but they do not know it. |
| Khalifa | When they are told, "Believe like the people who believed," they say, "Shall we believe like the fools who believed?" In fact, it is they who are fools, but they do not know. |
| Hilali/Khan | And when it is said to them (hypocrites): "Believe as the people (followers of Muhammad Peace be upon him , Al-Ansar and Al-Muhajiroon) have believed," they say: "Shall we believe as the fools have believed?" Verily, they are the fools, but they know not. |
| H/K/Saheeh | And when it is said to them, "Believe as the people have believed," they say, "Should we believe as the foolish have believed?" Unquestionably, it is they who are the foolish, but they know [it] not. |
| Malik | When they are told: "Believe as the others believe" they ask: "Should we believe like fools?" Be aware! They themselves are the fools, if only they could understand.[13] |
| QXP | (Their arrogance and blind following hamper their power of reasoning.) When they are told to see the Truth as other men and women have seen, they retort, "Shall we believe as the fools do?" Oh, verily, it is they, they who are fools! But they know it not. |
| Maulana Ali | And when it is said to them, Believe as the people believe, they say: Shall we believe as the fools believe? Now surely they are the fools, but they know not. |
| Free Minds | And if they are told: "Believe, as the people have believed," they Say: "Shall we believe as the fools have believed?" No, they are the fools but they do not know. |
| Qaribullah | When it is said to them: 'Believe as (other) people believe, ' they reply, 'Are we to believe as fools believe? ' It is they who are the fools, if only they knew! |
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| George Sale | And when one saith unto them, believe ye as others believe; they answer, shall we believe as fools believe? Are not they themselves fools? But they know it not. |
| JM Rodwell | And when it is said to them, "Believe as other men have believed;" they say, "Shall we believe as the fools have believed?" Is it not that they are themselves the fools? But they know it not! |
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| Asad | And when they are told, "Believe as other people believe," they answer, "Shall we believe as the weak-minded believe?" Oh, verily, it is they, they who are weak-minded -but they know it not! |
al-Baqarah 002:014
| 2:14 واذا لقوا الذين امنوا قالوا امنا واذا خلوا الى شياطينهم قالوا انا معكم انما نحن مستهزئون |
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| Transliteration | Wa-itha laqoo allatheena amanoo qaloo amanna wa-itha khalaw ila shayateenihim qaloo inna maAAakum innama nahnu mustahzi-oona |
| Literal | And if they met/found those who believed, they said: "We believed". And if they were alone/together with to their devils they said: "That we are with you, but we are mocking ." |
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| Yusuf Ali | When they meet those who believe, they say: "We believe;" but when they are alone with their evil ones, they say: "We are really with you: We (were) only jesting." |
| Pickthal | And when they fall in with those who believe, they say: We believe; but when they go apart to their devils they declare: Lo! we are with you; verily we did but mock. |
| Arberry | When they meet those who believe, they say, 'We believe'; but when they go privily to their Satans, they say, 'We are with you; we were only mocking.' |
| Shakir | And when they meet those who believe, they say: We believe; and when they are alone with their Shaitans, they say: Surely we are with you, we were only mocking. |
| Sarwar | To the believers they declare belief and, in secret to their own devils, they say, "We were only mocking". |
| Khalifa | When they meet the believers, they say, "We believe," but when alone with their devils, they say, "We are with you; we were only mocking." |
| Hilali/Khan | And when they meet those who believe, they say: "We believe," but when they are alone with their Shayatin (devils - polytheists, hypocrites, etc.), they say: "Truly, we are with you; verily, we were but mocking." |
| H/K/Saheeh | And when they meet those who believe, they say, "We believe"; but when they are alone with their evil ones, they say, "Indeed, we are with you; we were only mockers. |
| Malik | When they meet the believers they say: "We are believers," but when they are alone with their Satans, they say: "We are really with you, we were only mocking the believers."[14] |
| QXP | Some of these people, when meeting those who have seen the Truth, say, "We have attained belief." But when they join their own rebellious folks, they say, "We are, of course, with you. We were only making mockery." |
| Maulana Ali | And when they meet those who believe, they say, We believe; and when they are alone with their devils, they say: Surely we are with you, we were only mocking. |
| Free Minds | And if they come across those who have believed, they Say: "We believe," and when they are alone with their devils they Say: "We are with you, we were only mocking." |
| Qaribullah | When they meet those who believe, they say, 'We, too believe. ' But when they are alone with their devils, they say to them: 'We follow none but you, we were only mocking |
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| George Sale | When they meet those who believe, they say, we do believe: But when they retire privately to their devils, they say, we really hold with you, and only mock at those people: |
| JM Rodwell | And when they meet the faithful they say, "We believe;" but when they are apart with their Satans they say, "Verily we hold with you, and at them we only mock." |
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| Asad | And when they meet those who have attained to faith, they assert, "We believe [as you believe]"; but when they find themselves alone with their- evil impulses, they say, "Verily, we are with you; we were only mocking!" |
al-Baqarah 002:015
| 2:15 الله يستهزئ بهم ويمدهم في طغيانهم يعمهون |
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| Transliteration | Allahu yastahzi-o bihim wayamudduhum fee tughyanihim yaAAmahoona |
| Literal | God moc ks with (about) them and extends/spreads them in their tyranny (being) confused/puzzled. |
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| Yusuf Ali | Allah will throw back their mockery on them, and give them rope in their trespasses; so they will wander like blind ones (To and fro). |
| Pickthal | Allah (Himself) doth mock them, leaving them to wander blindly on in their contumacy. |
| Arberry | God shall mock them, and shall lead them on blindly wandering in their insolence. |
| Shakir | Allah shall pay them back their mockery, and He leaves them alone in their inordinacy, blindly wandering on. |
| Sarwar | God mocks them and gives them time to continue blindly in their transgressions. |
| Khalifa | GOD mocks them, and leads them on in their transgressions, blundering. |
| Hilali/Khan | Allah mocks at them and gives them increase in their wrong-doings to wander blindly. |
| H/K/Saheeh | [But] Allah mocks them and prolongs them in their transgression [while] they wander blindly. |
| Malik | Allah will throw back their mockery on them and leave them alone in their trespasses; so they wander to and fro like the blind.[15] |
| QXP | Allah (His Eternal Law of Requital) turns their mockery upon them. They keep wandering in their arrogance to the point of no return. |
| Maulana Ali | Allah will pay them back their mockery, and He leaves them alone in their inordinacy, blindly wandering on. |
| Free Minds | God mocks them, and leaves them prolonged in their transgression. |
| Qaribullah | Allah will mock at them and prolong them in sin, blundering blindly. |
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| George Sale | God shall mock at them, and continue them in their impiety; they shall wander in confusion. |
| JM Rodwell | God shall mock at them, and keep them long in their rebellion, wandering in perplexity. |
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| Asad | God will requite them for their mockery, and will leave them for a while in their overweening arrogance, blindly stumbling to and fro: |
al-Baqarah 002:016
| 2:16 اولئك الذين اشتروا الضلالة بالهدى فما ربحت تجارتهم وماكانوا مهتدين |
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| Transliteration | Mathaluhum kamathali allathee istawqada naran falamma adaat ma hawlahu thahaba Allahu binoorihim watarakahum fee thulumatin la yubsiroona |
| Literal | Those are those who bought/volunteered the misguidance with the guidance, so their commercial trade/buying and selling did not profit/gain, and they were not guided. |
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| Yusuf Ali | These are they who have bartered Guidance for error: But their traffic is profitless, and they have lost true direction, |
| Pickthal | These are they who purchase error at the price of guidance, so their commerce doth not prosper, neither are they guided. |
| Arberry | Those are they that have bought error at the price of guidance, and their commerce has not profited them, and they are not right-guided. |
| Shakir | These are they who buy error for the right direction, so their bargain shall bring no gain, nor are they the followers of the right direction. |
| Sarwar | They have traded guidance for error, but their bargain has had no profit and they have missed the true guidance. |
| Khalifa | It is they who bought the straying, at the expense of guidance. Such trade never prospers, nor do they receive any guidance. |
| Hilali/Khan | These are they who have purchased error for guidance, so their commerce was profitless. And they were not guided. |
| H/K/Saheeh | Those are the ones who have purchased error [in exchange] for guidance, so their transaction has brought no profit, nor were they guided. |
| Malik | These are the people who barter guidance for error: but their bargain is profitless and they are not going to be guided.[16] |
| QXP | They have bought straying at the expense of guidance. Such trade has to go bankrupt because they have set their caravan in the wrong direction. |
| Maulana Ali | These are they who buy error for guidance, so their bargain brings no gain, nor are they guided. |
| Free Minds | These are the ones who have purchased straying for guidance; their trade did not profit them, nor were they guided. |
| Qaribullah | Such are those who barter away guidance for error, their trade did not profit (them), nor are they guided. |
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| George Sale | These are the men who have purchased error at the price of true direction: But their traffick hath not been gainful, neither have they been rightly directed. |
| JM Rodwell | These are they who have purchased error at the price of guidance: but their traffic hath not been gainful, neither are they guided at all. |
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| Asad | [for] it is they who have taken error in exchange for guidance; and neither has their bargain brought them gain, nor have they found guidance [elsewhere]. |
al-Baqarah 002:017
| 2:17 مثلهم كمثل الذي استوقد نارا فلما اضاءت ماحوله ذهب الله بنورهم وتركهم في ظلمات لايبصرون |
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| Transliteration | Mathaluhum kamathali allathee istawqada naran falamma adaat ma hawlahu thahaba Allahu binoorihim watarakahum fee thulumatin la yubsiroona |
| Literal | Their example (is) as the one who ignited a fire, so when it lit/illuminated what (is) around/surrounding him, God took/went away with their light, and left them in darknesses, they do not see/understand . |
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| Yusuf Ali | Their similitude is that of a man who kindled a fire; when it lighted all around him, Allah took away their light and left them in utter darkness. So they could not see. |
| Pickthal | Their likeness is as the likeness of one who kindleth fire, and when it sheddeth its light around him Allah taketh away their light and leaveth them in darkness, where they cannot see, |
| Arberry | The likeness of them is as the likeness of a man who kindled a fire, and when it lit all about him God took away their light, and left them in darkness unseeing |
| Shakir | Their parable is like the parable of one who kindled a fire but when it had illumined all around him, Allah took away their light, and left them in utter darkness-- they do not see. |
| Sarwar | (Their case) is like that of one who kindles a fire and when it grows bright God takes away its light leaving him in darkness (wherein) he cannot see (anything). |
| Khalifa | Their example is like those who start a fire, then, as it begins to shed light around them, GOD takes away their light, leaving them in darkness, unable to see. |
| Hilali/Khan | Their likeness is as the likeness of one who kindled a fire; then, when it lighted all around him, Allah took away their light and left them in darkness. (So) they could not see. |
| H/K/Saheeh | Their example is that of one who kindled a fire, but when it illuminated what was around him, Allah took away their light and left them in darkness [so] they could not see. |
| Malik | Their example is that of a man who kindled a fire; when it illuminated all around him Allah took away their light (their eyesight) and left them in utter darkness: they could see nothing.[17] |
| QXP | Their example is that of a person who lights up a fire in darkness (without adequate fuel). As soon as brightness surrounds them, Allah (the Divine Law) takes away their light leaving them in darkness where they cannot see. (The Lasting Light is nothing but the Divine guidance). |
| Maulana Ali | Their parable is as the parable of one who kindles a fire, but when it illumines all around him, Allah takes away their light, and leaves them in darkness -- they cannot see. |
| Free Minds | Their example is like one who lights a fire, so when it illuminates what is around him, God takes away his light and leaves him in the darkness not seeing. |
| Qaribullah | Their example is like one who kindled a fire, and when it lit all around him, Allah took away their light and left them in darkness. They could not see. |
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| George Sale | They are like unto one who kindleth a fire, and when it hath enlightened all around him; God taketh away their light and leaveth them in darkness, they shall not see; |
| JM Rodwell | They are like one who kindleth a fire, and when it hath thrown its light on all around him. . . . God taketh away their light and leaveth them in darkness-they cannot see!- |
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| Asad | Their parable is that of people who kindle a fire: but as soon as it has illumined all around them, God takes away their light and leaves them in utter darkness, wherein they cannot see: |
al-Baqarah 002:018
| 2:18 صم بكم عمي فهم لايرجعون |
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| Transliteration | Summun bukmun AAumyun fahum la yarjiAAoona |
| Literal | Deaf, mute, blind , so they do not return. |
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| Yusuf Ali | Deaf, dumb, and blind, they will not return (to the path). |
| Pickthal | Deaf, dumb and blind; and they return not. |
| Arberry | deaf, dumb, blind -- so they shall not return; |
| Shakir | Deaf, dumb (and) blind, so they will not turn back. |
| Sarwar | They are deaf, blind, and dumb and cannot regain their senses. |
| Khalifa | Deaf, dumb, and blind; they fail to return. |
| Hilali/Khan | They are deaf, dumb, and blind, so they return not (to the Right Path). |
| H/K/Saheeh | Deaf, dumb and blind so they will not return [to the right path]. |
| Malik | Deaf, dumb, and blind, they will never return to the Right Way.[18] |
| QXP | Deaf, dumb and blind of Reason! They will not return to begin their journey in the right direction (until they use their faculties of perception and reasoning ((8:22), (16:76), (17:36)). |
| Maulana Ali | Deaf, dumb, (and) blind, so they return not: |
| Free Minds | Deaf, dumb, and blind, they will not revert. |
| Qaribullah | Deaf, dumb, and blind, they shall never return. |
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| George Sale | they are deaf, dumb, and blind, thereof will they not repent. |
| JM Rodwell | Deaf, dumb, blind: therefore they shall not retrace their steps from error! |
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| Asad | deaf, dumb, blind - and they cannot turn back. |
al-Baqarah 002:019
| 2:19 او كصيب من السماء فيه ظلمات ورعد وبرق يجعلون اصابعهم في اذانهم من الصواعق حذر الموت والله محيط بالكافرين |
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| Transliteration | Aw kasayyibin mina alssama-i feehi thulumatun waraAAdun wabarqun yajAAaloona asabiAAahum fee athanihim mina alssawaAAiqi hathara almawti waAllahu muheetun bialkafireena |
| Literal | Or as a rain from the sky, in it (is) darknesses and thunder and lightning, they put their fingers intheir ears from the thunderous noise , fearing the death , and God (is) with the disbelievers surrounding/enveloping . |
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| Yusuf Ali | Or (another similitude) is that of a rain-laden cloud from the sky: In it are zones of darkness, and thunder and lightning: They press their fingers in their ears to keep out the stunning thunder-clap, the while they are in terror of death. But Allah is ever round the rejecters of Faith! |
| Pickthal | Or like a rainstorm from the sky, wherein is darkness, thunder and the flash of lightning. They thrust their fingers in their ears by reason of the thunder-claps, for fear of death, Allah encompasseth the disbelievers (in His guidance, His omniscience and His omnipotence). |
| Arberry | or as a cloudburst out of heaven in which is darkness, and thunder, and lightning -- they put their fingers in their ears against the thunderclaps, fearful of death; and God encompasses the unbelievers; |
| Shakir | Or like abundant rain from the cloud in which is utter darkness and thunder and lightning; they put their fingers into their ears because of the thunder peal, for fear of death, and Allah encompasses the unbelievers. |
| Sarwar | Or it is like that of a rain storm with darkness, thunder, and lightning approaching. They cover their ears for fear of thunder and death. God encompasses those who deny His words. |
| Khalifa | Another example: a rainstorm from the sky in which there is darkness, thunder, and lightning. They put their fingers in their ears, to evade death. GOD is fully aware of the disbelievers. |
| Hilali/Khan | Or like a rainstorm from the sky, wherein is darkness, thunder, and lightning. They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allah ever encompasses the disbelievers (i.e. Allah will gather them all together). |
| H/K/Saheeh | Or [it is] like a rainstorm from the sky within which is darkness, thunder and lightning. They put their fingers in their ears against the thunderclaps in dread of death. But Allah is encompassing of the disbelievers. |
| Malik | Or another example is that of a dark storm-cloud in the sky charged with thunder and lightning. They press their fingers to their ears at the sound of each stunning thunderclap for fear of death: Allah is encircling the unbelievers from all sides.[19] |
| QXP | Or ponder a rainstorm from the sky in all darkness with thunder and lightning. They plug their ears with their fingers for fear of death. (But this will not make the storm disappear since denial is never a solution to any problems). And Allah encompasses the deniers of His Laws (Rejection cannot counter the Universal Laws. ((7:183), (29:54), (79:36), (82:16)). |
| Maulana Ali | Or like abundant rain from the cloud in which is darkness, and thunder and lightning; they put their fingers into their ears because of the thunder-peal, for fear of death. And Allah encompasses the disbelievers. |
| Free Minds | Or like a cloud from the sky, in it is darkness and thunder and lightning. They place their fingers in their ears from the lightning strikes out of fear of death; and God is aware of the rejecters. |
| Qaribullah | Or, like (those who, under) a cloudburst from the sky with darkness, thunder and lightning, they thrust their fingers in their ears at the sound of every thunderclap for fear of death, and Allah encompasses the unbelievers. |
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| George Sale | Or like a stormy cloud from heaven, fraught with darkness, thunder, and lightning, they put their fingers in their ears, because of the noise of the thunder, for fear of death; God encompasseth the infidels: |
| JM Rodwell | Or like those who, when there cometh a storm-cloud out of the Heaven, big with darkness thunder and lightning, thrust their fingers into their ears because of the thunder-clap, for fear of death! God is round about the infidels. |
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| Asad | Or [the parable] of a violent cloudburst in the sky, with utter darkness, thunder and lightning: they put their fingers into their ears to keep out the peals of thunder, in terror of death; but God encompasses [with His might] all who deny the truth. |
al-Baqarah 002:020
| 2:20 يكاد البرق يخطف ابصارهم كلما اضاء لهم مشوا فيه واذا اظلم عليهم قاموا ولو شاء الله لذهب بسمعهم وابصارهم ان الله على كل شئ قدير |
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| Transliteration | Yakadu albarqu yakhtafu absarahum kullama adaa lahum mashaw feehi wa-itha athlama AAalayhim qamoo walaw shaa Allahu lathahaba bisamAAihim waabsarihim inna Allaha AAala kulli shay-in qadeerun |
| Literal | The lightning almost snatches their eye sights , whenever (it) lit for them they walked in it, and if (it) darkened on them they stood and if God willed/wanted, He would have gone/taken away with their hearing/sense of hearing , and their sights/understanding , that God (is) on every thing capable/powerful . |
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| Yusuf Ali | The lightning all but snatches away their sight; every time the light (Helps) them, they walk therein, and when the darkness grows on them, they stand still. And if Allah willed, He could take away their faculty of hearing and seeing; for Allah hath power over all things. |
| Pickthal | The lightning almost snatcheth away their sight from them. As often as it flasheth forth for them they walk therein, and when it darkeneth against them they stand still. If Allah willed, He could destroy their hearing and their sight. Lo! Allah is able to do all things. |
| Arberry | the lightning wellnigh snatches away their sight; whensoever it gives them light, they walk in it, and when the darkness is over them, they halt; had God willed, He would have taken away their hearing and their sight. Truly, God is powerful over everything. |
| Shakir | The lightning almost takes away their sight; whenever it shines on them they walk in it, and when it becomes dark to them they stand still; and if Allah had pleased He would certainly have taken away their hearing and their sight; surely Allah has power over all things. |
| Sarwar | The lightning almost takes away their vision. When the lightning brightens their surroundings, they walk and when it is dark, they stand still. Had God wanted, He could have taken away their hearing and their vision. God has power over all things. |
| Khalifa | The lightning almost snatches away their eyesight. When it lights for them, they move forward, and when it turns dark, they stand still. If GOD wills, He can take away their hearing and their eyesight. GOD is Omnipotent. |
| Hilali/Khan | The lightning almost snatches away their sight, whenever it flashes for them, they walk therein, and when darkness covers them, they stand still. And if Allah willed, He could have taken away their hearing and their sight. Certainly, Allah has power over all things. |
| H/K/Saheeh | The lightning almost snatches away their sight. Every time it lights [the way] for them, they walk therein; but when darkness comes over them, they stand [still]. And if Allah had willed, He could have taken away their hearing and their sight. Indeed, Allah is over all things competent. |
| Malik | The lightning terrifies them as if it was going to snatch away their eyesight; whenever it flashes they walk on; when it becomes dark, they stand still. And if Allah wanted He could have totally taken away their hearing and their sight; for Allah has power over everything.[20] |
| QXP | (People who reject the Divine Revelation and rely solely on their intellect, do not realize that Revelation is to the intellect what sunlight is to the human eye. It takes them out of darkness into Light (2:257)). They walk a few steps, as if in flashes of lightning, in a stop and go fashion. And when darkness prevails, they stand still. It is the Law of Allah that those who defy Reason eventually have the proper use of their perceptual senses, hearing and vision, taken away. Behold, Allah is the All-Powerful Designer of His Laws and He has Supreme Control over all things. ((2:201), (7:183), (11:15), (17:18-21), (29:54), (30:24), (42:20), (79:36), (82:16)). |
| Maulana Ali | The lightening almost takes away their sight. Whenever it shines on them they walk in it, and when it becomes dark to them they stand still. And if Allah has pleased, He would have taken away their hearing and their sight. Surely Allah is Possessor of power over all things. |
| Free Minds | The lightning nearly snatches away their sight, whenever it lights the path they walk in it, and when it becomes dark for them they stand. Had God willed, He would have taken away their hearing and their sight; God is capable of all things. |
| Qaribullah | The lightning almost snatches away their sight, whenever it flashes upon them they walk on, but as soon as it darkens they stand still. Indeed, if Allah willed, He could take away their sight and hearing. Allah has power over all things. |
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| George Sale | the lightning wanteth but little of taking away their sight; so often as it enlighteneth them, they walk therein, but when darkness cometh on them, they stand still; and if God so pleased, he would certainly deprive them of their hearing and their sight, for God is almighty. |
| JM Rodwell | The lightning almost snatcheth away their eyes! So oft as it gleameth on them they walk on in it, but when darkness closeth upon them, they stop! And if God pleased, of their ears and of their eyes would he surely deprive them: verily God is Almighty! you |
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| Asad | The lightning well-nigh takes away their sight; whenever it gives them light, they advance therein, and whenever darkness falls around them, they stand still. And if God so willed, He could indeed take away their hearing and their sight: for, verily, God has the power to will anything. |
al-Baqarah 002:021
| 2:21 ياايها الناس اعبدوا ربكم الذي خلقكم والذين من قبلكم لعلكم تتقون |
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| Transliteration | Ya ayyuha alnnasu oAAbudoo rabbakumu allathee khalaqakum waallatheena min qablikum laAAallakum tattaqoona |
| Literal | You, you the people worship your Lord who created you, and those from before you, maybe/perhaps you fear and obey (God). |
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| Yusuf Ali | O ye people! Adore your Guardian-Lord, who created you and those who came before you, that ye may have the chance to learn righteousness; |
| Pickthal | O mankind! worship your Lord, Who hath created you and those before you, so that ye may ward off (evil). |
| Arberry | O you men, serve your Lord Who created you, and those that were before you; haply so you will be godfearing; |
| Shakir | O men! serve your Lord Who created you and those before you so that you may guard (against evil). |
| Sarwar | People, worship your Lord who created you and those who lived before you, so that you may become pious. |
| Khalifa | O people, worship only your Lord - the One who created you and those before you - that you may be saved. |
| Hilali/Khan | O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become Al-Muttaqoon (the pious - see V.2:2). |
| H/K/Saheeh | O mankind, worship your Lord, who created you and those before you, that you may become righteous |
| Malik | O mankind! Worship your Lord Who created you and created those who came before you; by doing this you may expect to guard yourself against evil.[21] |
| QXP | O Mankind! Serve your Lord Who has created you and those before you so that you may journey through life in blissful honor and security. (7:172). |
| Maulana Ali | O men, serve your Lord Who created you and those before you, so that you may guard against evil, |
| Free Minds | O people, serve your Lord who has created you and those before you that you may be righteous. |
| Qaribullah | O people, worship your Lord who has created you and those who have gone before you, so that you will be cautious. |
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| George Sale | O men of Mecca serve your Lord who hath created you, and those who have been before you peradventure ye will fear Him; |
| JM Rodwell | O men of Mecca adore your Lord, who hath created |
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| Asad | O MANKIND! Worship your Sustainer, who has created you and those who lived before you, so that you might remain conscious of Him |
al-Baqarah 002:022
| 2:22 الذي جعل لكم الارض فراشا والسماء بناء وانزل من السماء ماء فاخرج به من الثمرات رزقا لكم فلا تجعلوا لله اندادا وانتم تعلمون |
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| Transliteration | Allathee jaAAala lakumu al-arda firashan waalssamaa binaan waanzala mina alssama-i maan faakhraja bihi mina alththamarati rizqan lakum fala tajAAaloo lillahi andadan waantum taAAlamoona |
| Literal | Who made/created for you the earth/Planet Earth a spread , and the sky/space a structure and descended from the sky water, so He brought out with it from the fruits a provision for you, so do not make/create to God equals (idols) and you are knowing. |
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| Yusuf Ali | Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith Fruits for your sustenance; then set not up rivals unto Allah when ye know (the truth). |
| Pickthal | Who hath appointed the earth a resting-place for you, and the sky a canopy; and causeth water to pour down from the sky, thereby producing fruits as food for you. And do not set up rivals to Allah when ye know (better). |
| Arberry | who assigned to you the earth for a couch, and heaven for an edifice, and sent down out of heaven water, wherewith He brought forth fruits for your provision; so set not up compeers to God wittingly. |
| Shakir | Who made the earth a resting place for you and the heaven a canopy and (Who) sends down rain from the cloud then brings forth with it subsistence for you of the fruits; therefore do not set up rivals to Allah while you know. |
| Sarwar | Worship God who has rendered the earth as a floor for you and the sky as a dome for you and has sent water down from the sky to produce fruits for your sustenance. Do not knowingly set up anything as an equal to God. |
| Khalifa | The One who made the earth habitable for you, and the sky a structure. He sends down from the sky water, to produce all kinds of fruits for your sustenance. You shall not set up idols to rival GOD, now that you know. |
| Hilali/Khan | Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped). |
| H/K/Saheeh | [He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him]. |
| Malik | It is He Who has made the earth a floor for you and the sky a canopy; and it is He Who sends down rain from the sky for the growth of fruits for your sustenance. Therefore, do not knowingly set up rivals to Allah.[22] |
| QXP | He who has made the earth habitable for you and the sky over it like a canopy. And brought down rain from therein so that fruits of His Bounty may spring forth for you as abundant provision. When you understand this simple fact, (insult not your intelligence and) equate not others with Allah. |
| Maulana Ali | Who made the earth a resting-place for you and the heaven a structure, and sends down rain from the clouds then brings forth with it fruits for your sustenance; so do not set up rivals to Allah while you know. |
| Free Minds | The One who made the land a habitat, and the sky a structure, and He sent down from the sky water with which He brought out fruit as a gift to you. So do not make any equals with God while you now know. |
| Qaribullah | Who has made the earth a bed for you and the sky a dome, and has sent down water from the sky to bring forth fruits for your provision. Do not knowingly set up rivals to Allah. |
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| George Sale | who hath spread the earth as a bed for you, and the heaven as a covering, and hath caused water to descend from heaven, and thereby produced fruits for your sustenance. Set not up therefore any equals unto God, against your own knowledge. |
| JM Rodwell | Who hath made the earth a bed for you, and the heaven a covering, and hath caused water to come down from heaven, and by it hath brought forth fruits for your sustenance! Do not then wittingly give peers to God. |
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| Asad | who has made the earth a resting-place for you and the sky a canopy, and has sent down water from the sky and thereby brought forth fruits for your sustenance: do not, then, claim that there is any power that could rival God, when you know [that He is One]. |
al-Baqarah 002:023
| 2:23 وان كنتم في ريب مما نزلنا على عبدنا فاْتوا بسورة من مثله وادعوا شهداءكم من دون الله ان كنتم صادقين |
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| Transliteration | Wa-in kuntum fee raybin mimma nazzalna AAala AAabdina fa/too bisooratin min mithlihi waodAAoo shuhadaakum min dooni Allahi in kuntum sadiqeena |
| Literal | And if you were in doubt/suspicion from what We descended on Our worshipper/slave , so come/bring with a chapter from its similar/equal/alike to it, and call your witnesses/testifiers from other than God, if you were truthful. |
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| Yusuf Ali | And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (If there are any) besides Allah, if your (doubts) are true. |
| Pickthal | And if ye are in doubt concerning that which We reveal unto Our slave (Muhammad), then produce a surah of the like thereof, and call your witness beside Allah if ye are truthful. |
| Arberry | And if you are in doubt concerning that We have sent down on Our servant, then bring a sura like it, and call your witnesses, apart from God, if you are truthful. |
| Shakir | And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your witnesses besides Allah if you are truthful. |
| Sarwar | Should you have any doubt about what We have revealed to Our servant, present one chapter comparable to it and call all your supporters, besides God, if your claim is true. |
| Khalifa | If you have any doubt regarding what we revealed to our servant, then produce one sura like these, and call upon your own witnesses against GOD, if you are truthful. |
| Hilali/Khan | And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Quran) to Our slave (Muhammad Peace be upon him ), then produce a Soorah (chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allah, if you are truthful. |
| H/K/Saheeh | And if you are in doubt about what We have sent down upon Our Servant [Muúammad], then produce a surah the like thereof and call upon your witnesses other than Allah, if you should be truthful. |
| Malik | If you are in doubt as to whether the revelations which We have sent to Our servant (Muhammad) are from Us or not, then produce one Surah like this; and call your witnesses (gods that you call upon) besides Allah to assist you, if you are right in your claim.[23] |
| QXP | (For the real skeptic We have another reason-friendly offer.) If you are still in doubt concerning that which We have revealed unto Our servant (Muhammad), call and set up (a committee, commission, organization, association of the highest order) all your helpers besides Allah, and then produce just one Surah like this, if you are men of Truth. (Bring one Surah that would even come close to it in magnificence, eloquence, grandeur and wisdom ((10:38), (11:13)). |
| Maulana Ali | And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your helpers besides Allah if you are truthful. |
| Free Minds | And if you are in doubt as to what We have sent down to Our servant, then bring a chapter like this, and call upon your witnesses other than God if you are truthful. |
| Qaribullah | If you are in doubt of what We have sent down to Our worshiper (Prophet Muhammad), produce a chapter comparable to it. Call upon your helpers, other than Allah, to assist you, if you are true. |
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| George Sale | If ye be in doubt concerning that revelation which We have sent down unto our servant, produce a chapter like unto it, and call upon your witnesses, besides God, if ye say truth. |
| JM Rodwell | And if ye be in doubt as to that which we have sent down to our servant, then produce a Sura like it, and summon your witnesses, beside God, if ye are men of truth: |
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| Asad | And if you doubt any part of what We have, bestowed from on high, step by step, upon Our servant [Muhammad], then produce a surah of similar merit, and call upon any other than God to bear witness for you -if what you say is true! |
al-Baqarah 002:024
| 2:24 فان لم تفعلوا ولن تفعلوا فاتقوا النار التي وقودها الناس والحجارة اعدت للكافرين |
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| Transliteration | Fa-in lam tafAAaloo walan tafAAaloo faittaqoo alnnara allatee waqooduha alnnasu waalhijaratu oAAiddat lilkafireena |
| Literal | So if you do not make/do and you will never make/do, so fear the fire, that/which its fuel (is) the people and the stones, (it) was/is prepared to the disbelievers. |
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| Yusuf Ali | But if ye cannot- and of a surety ye cannot- then fear the Fire whose fuel is men and stones,- which is prepared for those who reject Faith. |
| Pickthal | And if ye do it not - and ye can never do it - then guard yourselves against the Fire prepared for disbelievers, whose fuel is of men and stones. |
| Arberry | And if you do not -- and you will not -- then fear the Fire, whose fuel is men and stones, prepared for unbelievers. |
| Shakir | But if you do (it) not and never shall you do (it), then be on your guard against the fire of which men and stones are the fuel; it is prepared for the unbelievers. |
| Sarwar | If you do not produce such a chapter, and you never will, then guard yourselves against the fire whose fuel will be people and stones and is prepared for those who hide the Truth. |
| Khalifa | If you cannot do this - and you can never do this - then beware of the Hellfire, whose fuel is people and rocks; it awaits the disbelievers. |
| Hilali/Khan | But if you do it not, and you can never do it, then fear the Fire (Hell) whose fuel is men and stones, prepared for the disbelievers. |
| H/K/Saheeh | But if you do not and you will never be able to then fear the Fire, whose fuel is men and stones, prepared for the disbelievers. |
| Malik | But if you are unable to do so, and you can never do so, then fear the Hell fire, whose fuel is men and stones which is prepared for the unbelievers.[24] |
| QXP | And if you fail to do it - and fail you will, (yet remain haughty and scornful, it should be easy to think of the outcome. You will live a life unlived since that is the natural consequence of persistent denial of the Reality). Then guard yourselves against the Fire that has been readied for those who remain bent on denying the Truth, and its fuel is the masses and their stonehearted leaders alike. (This Fire is generated in and engulfs the hearts (9:110), (104:6-7)). |
| Maulana Ali | But if you do (it) not -- and you can never do (it) -- then be on your guard against the fire whose fuel is men and stones; it is prepared for the disbelievers. |
| Free Minds | And if you cannot do this; and you will not be able to do this; then beware the Fire whose fuel is people and stones, it has been prepared for the rejecters. |
| Qaribullah | But if you fail, as you are sure to fail, then guard yourselves against the Fire whose fuel is people and stones, prepared for the unbelievers. |
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| George Sale | But if ye do it not, nor shall ever be able to do it; justly fear the fire whose fewel is men and stones, prepared for the unbeliebers. |
| JM Rodwell | But if ye do it not, and never shall ye do it, then fear the fire prepared for the infidels, whose fuel is men and stones: |
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| Asad | And if you cannot do it-and most certainly you cannot do it-then be conscious of the fire whose fuel is human beings and stones which awaits all who deny the truth! |
al-Baqarah 002:025
| 2:25 وبشر الذين امنوا وعملوا الصالحات ان لهم جنات تجري من تحتها الانهار كلما رزقوا منها من ثمرة رزقا قالوا هذا الذي رزقنا من قبل واتوا به متشابها ولهم فيها ازواج مطهرة وهم فيها خالدون |
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| Transliteration | Wabashshiri allatheena amanoo waAAamiloo alssalihati anna lahum jannatin tajree min tahtiha al-anharu kullama ruziqoo minha min thamaratin rizqan qaloo hatha allathee ruziqna min qablu waotoo bihi mutashabihan walahum feeha azwajun mutahharatun wahum feeha khalidoona |
| Literal | And announce good news (to) those who believe and did/made the correct/righteous deeds, that to them (are) treed gardens the rivers flow from beneath it. Whenever they (were) provided for from it from a fruit a provision ,they said: "This (is) what we were provided for from before." And they were given with it similar , and for them in it (are) purified spouses and they are in it immortally/eternally . |
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| Yusuf Ali | But give glad tidings to those who believe and work righteousness, that their portion is Gardens, beneath which rivers flow. Every time they are fed with fruits therefrom, they say: "Why, this is what we were fed with before," for they are given things in similitude; and they have therein companions pure (and holy); and they abide therein (for ever). |
| Pickthal | And give glad tidings (O Muhammad) unto those who believe and do good works; that theirs are Gardens underneath which rivers flow; as often as they are regaled with food of the fruit thereof, they say: this is what was given us aforetime; and it is given to them in resemblance. There for them are pure companions; there for ever they abide. |
| Arberry | Give thou good tidings to those who believe and do deeds of righteousness, that for them await gardens underneath which rivers flow; whensoever they are provided with fruits therefrom they shall say, 'This is that wherewithal we were provided before'; that they shall be given in perfect semblance; and there for them shall be spouses purified; therein they shall dwell forever. |
| Shakir | And convey good news to those who believe and do good deeds, that they shall have gardens in which rivers flow; whenever they shall be given a portion of the fruit thereof, they shall say: This is what was given to us before; and they shall be given the like of it, and they shall have pure mates in them, and in them, they shall abide. |
| Sarwar | (Muhammad), tell the righteously striving believers of the happy news, that for them there are gardens wherein streams flow. Whenever they get any fruit from the gardens as food, they will say, "This is just what we had before (we came here). These fruits are produced very much like them (those we had before)." They will have purified spouses and it is they who will live forever. |
| Khalifa | Give good news to those who believe and lead a righteous life that they will have gardens with flowing streams. When provided with a provision of fruits therein, they will say, "This is what was provided for us previously." Thus, they are given allegorical descriptions. They will have pure spouses therein, and they abide therein forever. |
| Hilali/Khan | And give glad tidings to those who believe and do righteous good deeds, that for them will be Gardens under which rivers flow (Paradise). Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before," and they will be given things in resemblance (i.e. in the same form but different in taste) and they shall have therein Azwajun Mutahharatun (purified mates or wives), (having no menses, stools, urine, etc.) and they will abide therein forever. |
| H/K/Saheeh | And give good tidings to those who believe and do righteous deeds that they will have gardens [in Paradise] beneath which rivers flow. Whenever they are provided with a provision of fruit therefrom, they will say, "This is what we were provided with before." And it is given to them in likeness. And they will have therein purified spouses, and they will abide therein eternally. |
| Malik | Give glad tidings to those who believe in this Book and do good deeds in accordance with its teachings that for them there will be Gardens beneath which rivers flow. Whenever they will be given fruits to eat they will say: "This is similar to the one we used to eat before on earth," for the fruits will resemble the fruits on the earth for their easy identification and enjoyment; and for them there will be chaste virgin spouses, and they shall live therein for ever.[25] |
| QXP | (Now, see the other side of the coin.) And convey happy news to those who have chosen to be graced with belief, and have done acts of service to humanity. (For them will be a most pleasant reward. Call it Paradise in both lives. Try to understand it in your current vocabulary). Plush Gardens with rivulets flowing underneath! When they are provided with the delicious fruit of their deeds therein, they will say, "This is the provision we were given before." They had tasted some of the reward in this world. For, they will be given sustenance that will recall that past. The men and women will have pure companions therein, an everlasting happy family life. (Remember, this Paradise is not given away as charity. It has to be built in this life and then inherited (14:25), (24:55), (39:74)) |
| Maulana Ali | And give good news to those who believe and do good deeds, that for them are Gardens in which rivers flow. Whenever they are given a portion of the fruit thereof, they will say: This is what was given to us before; and they are given the like of it. And for them therein are pure companions and therein they will abide. |
| Free Minds | And give good news to those who believe and do good works, that they will have gardens with rivers flowing beneath. Every time they receive of its fruit, they Say: "This is what we have been provisioned before," and they are given its likeness. And there they will have pure spouses, and in it they will abide. |
| Qaribullah | Bear glad tidings to those who believe and do good works. They shall live in Gardens underneath which rivers flow. Whenever they are given fruit as provision they will say: 'This is what we were given before, ' for they shall be given in resemblance. Therein they shall have pure spouses, and shall live there for ever. |
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| George Sale | But bear good tidings unto those who believe, and do good works, that they shall have gardens watered by rivers; so often as they eat of the fruit thereof for sustenance, they shall say, this is what we have formerly eaten of; and they shall be supplied with several sorts of fruit having a mutual resemblance to one another. There shall they enjoy wives subject to no impurity, and there shall they continue for ever. |
| JM Rodwell | But announce to those who believe and do the things that are right, that for them are gardens 'neath which the rivers flow! So oft as they are fed therefrom with fruit for sustenance, they shall say, "This same was our sustenance of old:" And they shall ha |
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| Asad | But unto those who have attained to faith and do good works give the glad tiding that theirs shall be gardens through which running waters flow. Whenever they are granted fruits therefrom as their appointed sustenance, they will say, "It is this that in days of yore was granted to us as our sustenance!"-for they shall be given something that will recall that [past]. And there shall they have spouses pure, and there shall they abide. |
al-Baqarah 002:026
| 2:26 ان الله لايستحيي ان يضرب مثلا ما بعوضة فما فوقها فاما الذين امنوا فيعلمون انه الحق من ربهم واما الذين كفروا فيقولون ماذا اراد الله بهذا مثلا يضل به كثيرا ويهدي به كثيرا ومايضل به الا الفاسقين |
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| Transliteration | Inna Allaha la yastahyee an yadriba mathalan ma baAAoodatan fama fawqaha faamma allatheena amanoo fayaAAlamoona annahu alhaqqu min rabbihim waamma allatheena kafaroo fayaqooloona matha arada Allahu bihatha mathalan yudillu bihi katheeran wayahdee bihi katheeran wama yudillu bihi illa alfasiqeena |
| Literal | That God does not (feel) shame that (He) gives/strikes an example , (of) any a mosquito (and) so what (is) above it, so but those who believed, so they know that it (is) the truth from their Lord, and but those who disbelieved, so they say: "What did God want/intend with that (as) an example/proverb?" He misguides with it many, and He guides with it many, and He does not misguide with it except the debauchers . |
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| Yusuf Ali | Allah disdains not to use the similitude of things, lowest as well as highest. Those who believe know that it is truth from their Lord; but those who reject Faith say: "What means Allah by this similitude?" By it He causes many to stray, and many He leads into the right path; but He causes not to stray, except those who forsake (the path),- |
| Pickthal | Lo! Allah disdaineth not to coin the similitude even of a gnat. Those who believe know that it is the truth from their Lord; but those who disbelieve say: What doth Allah wish (to teach) by such a similitude? He misleadeth many thereby, and He guideth many thereby; and He misleadeth thereby only miscreants; |
| Arberry | God is not ashamed to strike a similitude even of a gnat, or aught above it. As for the believers, they know it is the truth from their Lord; but as for unbelievers, they say, 'What did God desire by this for a similitude?' Thereby He leads many astray, and thereby He guides many; and thereby He leads none astray save the ungodly |
| Shakir | Surely Allah is not ashamed to set forth any parable-- (that of) a gnat or any thing above that; then as for those who believe, they know that it is the truth from their Lord, and as for those who disbelieve, they say: What is it that Allah means by this parable: He causes many to err by it and many He leads aright by it! but He does not cause to err by it (any) except the transgressors, |
| Sarwar | God does not hesitate to set forth parables of anything even a gnat. The believers know that it is the truth from their Lord, but those who deny the truth say, "What does God mean by such parables?" In fact, by such parables God misleads and guides many. However, He only misleads the evil doers |
| Khalifa | GOD does not shy away from citing any kind of allegory, from the tiny mosquito and greater. As for those who believe, they know that it is the truth from their Lord. As for those who disbelieve, they say, "What did GOD mean by such an allegory?" He misleads many thereby, and guides many thereby. But He never misleads thereby except the wicked, |
| Hilali/Khan | Verily, Allah is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger (or less when it is smaller) than it. And as for those who believe, they know that it is the Truth from their Lord, but as for those who disbelieve, they say: "What did Allah intend by this parable?" By it He misleads many, and many He guides thereby. And He misleads thereby only those who are Al-Fasiqoon (the rebellious, disobedient to Allah). |
| H/K/Saheeh | Indeed, Allah is not timid to present an example that of a mosquito or what is smaller than it. And those who have believed know that it is the truth from their Lord. But as for those who disbelieve, they say, "What did Allah intend by this as an example?" He misleads many thereby and guides many thereby. And He misleads not except the defiantly disobedient, |
| Malik | Allah does not mind using the similitude of a gnat or an even more insignificant creature to teach a lesson. Those who believe, know that it is the truth from their Lord; but the unbelievers say: "What does Allah mean by such a similitude?" By such a similitude Allah confounds many and enlightens many. He confounds none except the transgressors:[26] |
| QXP | Behold, Allah does not shy away from citing any kind of allegory, even of an insect. (Men and women of intellect know that abstract phenomena are frequently well defined and understood in that manner). Since the believers exercise reason, (they appreciate this beauty of the Divine Wisdom and) they know that it is the Truth from their Lord. On the other hand, those who have chosen to disbelieve, try to ridicule by saying, "What could Allah mean to teach by this similitude?" Thus His Law of guidance lets go astray many and shows the Way to many. (But note) He never lets go astray except those who drift away from Reason. |
| Maulana Ali | Surely Allah disdains not to set forth any parable -- a gnat or anything above that. Then as for those who believe, they know that it is the truth from their Lord; and as for those who disbelieve, they say: What is it that Allah means by this parable? Many he leaves in error by it and many He leads aright by it. And He leaves in error by it only the transgressors, |
| Free Minds | God does not shy away from citing the example of a mosquito, or anything above it. As for those who believe, they know that it is the truth from their Lord. As for the rejecters, they Say: "What does God want with this example?" He lets many stray by it, and He guides many, but He only lets stray the evildoers. |
| Qaribullah | Allah is not shy to strike a parable whatsoever a gnat or larger. Those who believe know that it is the truth from their Lord. As for those who disbelieve they ask: 'What could Allah mean by this parable? By it, Allah misleads many and guides many. ' But He misleads none except the evildoers, |
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| George Sale | Moreover God will not be ashamed to propound in a parable a gnat, or even a more despicable thing; for they who believe will know it to be the truth from their Lord; but the unbelievers will say, What meaneth God by this parable? He will thereby mislead many, and will direct many thereby: but He will not mislead any thereby, except the transgressors, |
| JM Rodwell | Verily God is not ashamed to set forth as well the instance of a gnat as of any nobler object: for as to those who have believed, they know it to be the truth from their Lord; but as to the unbelievers, they will say, "What meaneth God by this comparison?" |
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| Asad | Behold, God does not disdain to propound a parable of a gnat, or of something [even] less than that. Now, as for those who have attained to faith, they know that it is the truth from their Sustainer - whereas those who are bent on denying the truth say, "What could God mean by this parable?" In this way does He cause many a one to go astray, just as He guides many a one aright: but none does He cause thereby to go astray save the iniquitous, |
al-Baqarah 002:027
| 2:27 الذين ينقضون عهد الله من بعد ميثاقه ويقطعون ماامر الله به ان يوصل ويفسدون في الارض اولئك هم الخاسرون |
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| Transliteration | Allatheena yanqudoona AAahda Allahi min baAAdi meethaqihi wayaqtaAAoona ma amara Allahu bihi an yoosala wayufsidoona fee al-ardi ola-ika humu alkhasiroona |
| Literal | Those who break God's promise/contract (their promise to God) from after its affirmation , and they cut/sever what God ordered with it that (it) be reached/connected , and they corrupt in the earth/Planet Earth, those they are the losers. |
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| Yusuf Ali | Those who break Allah's Covenant after it is ratified, and who sunder what Allah Has ordered to be joined, and do mischief on earth: These cause loss (only) to themselves. |
| Pickthal | Those who break the covenant of Allah after ratifying it, and sever that which Allah ordered to be joined, and (who) make mischief in the earth: Those are they who are the losers. |
| Arberry | such as break the covenant of God after its solemn binding, and such as cut what God has commanded should be joined, and such as do corruption in the land -- they shall be the losers. |
| Shakir | Who break the covenant of Allah after its confirmation and cut asunder what Allah has ordered to be joined, and make mischief in the land; these it is that are the losers. |
| Sarwar | who break their established covenant with Him and the relations He has commanded to be kept and who spread evil in the land. These are the ones who lose a great deal. |
| Khalifa | who violate GOD's covenant after pledging to uphold it, sever what GOD has commanded to be joined, and commit evil. These are the losers. |
| Hilali/Khan | Those who break Allahs Covenant after ratifying it, and sever what Allah has ordered to be joined (as regards Allahs Religion of Islamic Monotheism, and to practise its legal laws on the earth and also as regards keeping good relations with kith and kin ), and do mischief on earth, it is they who are the losers. |
| H/K/Saheeh | Who break the covenant of Allah after contracting it and sever that which Allah has ordered to be joined and cause corruption on earth. It is those who are the losers. |
| Malik | those who break Allah’s Covenant after accepting it, and who cut aside what Allah has ordered to be united and cause mischief on earth. It is they who are the losers.[27] |
| QXP | (There is One Creator and likewise mankind is but one Community. This is such an indisputable truth that all men and women will eventually embrace it. (83:6)). Those who break this ratified Covenant of Allah ((1:4-5), (9:111), (13:21-25)) that He has enjoined upon them, and thus create disorder and corruption in the earth, these it is who are the losers in the long run. ((2:213), (10:19), (31:28)). |
| Maulana Ali | Who break the covenant of Allah after its confirmation and cut asunder what Allah has ordered to be joined, and make mischief in the land. These it is that are the losers. |
| Free Minds | The ones who break their pledge to God after making its covenant, and they sever what God had ordered to be delivered. And they make corruption on Earth; these are the losers. |
| Qaribullah | who break the covenant of Allah after accepting it and sever what Allah has bidden to be joined and corrupt in the land. These are the losers. |
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| George Sale | who make void the covenant of God after the establishing thereof, and cut in sunder that which God hath commanded to be joined, and act corruptly in the earth; they shall perish. |
| JM Rodwell | Who, after its establishment, violate the covenant of God, and cut in sunder what God hath bidden to be joined, and act disorderly on the Earth. These are they who shall suffer loss! |
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| Asad | who break their bond with God after it has been established [in their nature], and cut asunder what God has bidden to be joined, and spread corruption on earth: these it is that shall be the losers. |
al-Baqarah 002:028
| 2:28 كيف تكفرون بالله وكنتم امواتا فاحياكم ثم يميتكم ثم يحييكم ثم اليه ترجعون |
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| Transliteration | Kayfa takfuroona biAllahi wakuntum amwatan faahyakum thumma yumeetukum thumma yuhyeekum thumma ilayhi turjaAAoona |
| Literal | How do you disbelieve with God and you were deads, so He revived you, then He makes you die, then He revives you , then to Him you are being returned. |
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| Yusuf Ali | How can ye reject the faith in Allah?- seeing that ye were without life, and He gave you life; then will He cause you to die, and will again bring you to life; and again to Him will ye return. |
| Pickthal | How disbelieve ye in Allah when ye were dead and He gave life to you! Then He will give you death, then life again, and then unto Him ye will return. |
| Arberry | How do you disbelieve in God, seeing you were dead and He gave you life, then He shall make you dead, then He shall give you life, then unto Him you shall be returned? |
| Shakir | How do you deny Allah and you were dead and He gave you life? Again He will cause you to die and again bring you to life, then you shall be brought back to Him. |
| Sarwar | How dare you deny the existence of God Who gave you life when you initially had no life. He will cause you to die and bring you to life again. Then you will return to His Presence. |
| Khalifa | How can you disbelieve in GOD when you were dead and He gave you life, then He puts you to death, then He brings you back to life, then to Him you ultimately return? |
| Hilali/Khan | How can you disbelieve in Allah? Seeing that you were dead and He gave you life. Then He will give you death, then again will bring you to life (on the Day of Resurrection) and then unto Him you will return. |
| H/K/Saheeh | How can you disbelieve in Allah when you were lifeless and He brought you to life; then He will cause you to die, then He will bring you [back] to life, and then to Him you will be returned. |
| Malik | How can you deny Allah? Did He not give you life when you were lifeless; and will He not cause you to die and again bring you to life; and will you not ultimately return to Him ?[28] |
| QXP | How can you disbelieve in Allah (knowing that) He it is Who gave you life when you were lifeless? Then He will cause you to die and bring you back to life again. And then, all of you will return unto Him. ((37:58), (40:11), (44:56), (76:1)). |
| Maulana Ali | How can you deny Allah and you were without life and He gave you life? Again, He will cause you to die and again bring you to life, then you shall be brought back to Him. |
| Free Minds | How can you reject God when you were dead and He brought you to life? Then He makes you die, then He brings you to life, then to Him you return. |
| Qaribullah | How can you disbelieve Allah? Did He not give you life when you were dead, and He will cause you to die and then restore you to life. Then you will return to Him. |
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| George Sale | How is it that ye believe not in God? Since ye were dead, and He gave you life; He will hereafter cause you to die, and will again restore you to life; then shall ye return unto Him. |
| JM Rodwell | How can ye withhold faith from God? Ye were dead and He gave you life; next He will cause you to die; next He will restore you to life: next shall ye return to Him! |
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| Asad | How can you refuse to acknowledge God, seeing that you were lifeless and He gave you life, and that He will cause you to die and then will bring you again to life, whereupon unto Him you will be brought back? |
al-Baqarah 002:029
| 2:29 هو الذي خلق لكم مافي الارض جميعا ثم استوى الى السماء فسواهن سبع سماوات وهو بكل شئ عليم |
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| Transliteration | Huwa allathee khalaqa lakum ma fee al-ardi jameeAAan thumma istawa ila alssama-i fasawwahunna sabAAa samawatin wahuwa bikulli shay-in AAaleemun |
| Literal | He (is), who created for you what (is) in the land/earth/Planet Earth all together/wholly , then He tended to the sky/space, so He straightened them (into) seven skies/space(s), and He is with every thing knowledgeable. |
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| Yusuf Ali | It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge. |
| Pickthal | He it is Who created for you all that is in the earth. Then turned He to the heaven, and fashioned it as seven heavens. And He is knower of all things. |
| Arberry | It is He who created for you all that is in the earth, then He lifted Himself to heaven and levelled them seven heavens; and He has knowledge of everything. |
| Shakir | He it is Who created for you all that is in the earth, and He directed Himself to the heaven, so He made them complete seven heavens, and He knows all things. |
| Sarwar | It is He who created everything on earth for you. Then, directing His order towards the realm above, He turned it into seven heavens. He has knowledge of all things. |
| Khalifa | He is the One who created for you everything on earth, then turned to the sky and perfected seven universes therein, and He is fully aware of all things. |
| Hilali/Khan | He it is Who created for you all that is on earth. Then He Istawa (rose over) towards the heaven and made them seven heavens and He is the All-Knower of everything. |
| H/K/Saheeh | It is He who created for you all of that which is on the earth. Then He directed Himself to the heaven, [His being above all creation], and made them seven heavens, and He is Knowing of all things. |
| Malik | It is He Who has created for you all that there is in the earth; and directed Himself towards the sky and fashioned it into seven heavens. He has perfect knowledge of everything.[29] |
| QXP | He it is Who has created for you all that is in the earth. And He has applied His Design to the Sky and fashioned it as seven heavens. ((11:7), (53:31), (57:1-2)). And He alone is Knower of all things. |
| Maulana Ali | He it is Who created for you all that is in the earth. And He directed Himself to the heaven, so He made them complete seven heavens; and He is Knower of all things. |
| Free Minds | He is the One who created for you all that is on Earth, then He attend to the universe and made it seven universes, and He is aware of all things. |
| Qaribullah | He created for you all that is in the earth, then, He willed to the heaven, and leveled them seven heavens. He has knowledge of all things. |
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| George Sale | It is He who hath created for you whatsoever is on earth, and then set his mind to the creation of heaven, and formed it into seven heavens; He knoweth all things. |
| JM Rodwell | He it is who created for you all that is on Earth, then proceeded to the Heaven, and into seven Heavens did He fashion it: and He knoweth all things. |
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| Asad | He it is who has created for you all that is on earth, and has applied His design to the heavens and fashioned them into seven heavens; and He alone has full knowledge of everything. |
al-Baqarah 002:030
| 2:30 واذ قال ربك للملائكة اني جاعل في الارض خليفة قالوا اتجعل فيها من يفسد فيها ويسفك الدماء ونحن نسبح بحمدك ونقدس لك قال اني اعلم مالاتعلمون |
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| Transliteration | Wa-ith qala rabbuka lilmala-ikati innee jaAAilun fee al-ardi khaleefatan qaloo atajAAalu feeha man yufsidu feeha wayasfiku alddimaa wanahnu nusabbihu bihamdika wanuqaddisu laka qala innee aAAlamu ma la taAAlamoona |
| Literal | And when your Lord said to the angels: "That I am making/creating/putting in the earth a caliph/successor/leader ." They said: "Do you make/create/put in it, who corrupts in it and sheds the blood, and we praise/glorify with Your praise and we (continue to admit Your) holiness/sanctity to You." He said: "I know what you do not know." |
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| Yusuf Ali | Behold, thy Lord said to the angels: "I will create a vicegerent on earth." They said: "Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not." |
| Pickthal | And when thy Lord said unto the angels: Lo! I am about to place a viceroy in the earth, they said: Wilt thou place therein one who will do harm therein and will shed blood, while we, we hymn Thy praise and sanctify Thee? He said: Surely I know that which ye know not. |
| Arberry | And when thy Lord said to the angels, 'I am setting in the earth a viceroy.' They said, 'What, wilt Thou set therein one who will do corruption there, and shed blood, while We proclaim Thy praise and call Thee Holy?' He said, 'Assuredly I know that you know not.' |
| Shakir | And when your Lord said to the angels, I am going to place in the earth a khalif, they said: What! wilt Thou place in it such as shall make mischief in it and shed blood, and we celebrate Thy praise and extol Thy holiness? He said: Surely I know what you do not know. |
| Sarwar | When your Lord said to the angels, "I am appointing someone as my deputy on earth," they said (almost protesting), "Are you going to appoint one who will commit corruption and bloodshed therein, even though we (are the ones who) commemorate Your Name and glorify You?" The Lord said, "I know that which you do not know". |
| Khalifa | Recall that your Lord said to the angels, "I am placing a representative (a temporary god) on Earth." They said, "Will You place therein one who will spread evil therein and shed blood, while we sing Your praises, glorify You, and uphold Your absolute authority?" He said, "I know what you do not know." |
| Hilali/Khan | And (remember) when your Lord said to the angels: "Verily, I am going to place (mankind) generations after generations on earth." They said: "Will You place therein those who will make mischief therein and shed blood, - while we glorify You with praises and thanks (Exalted be You above all that they associate with You as partners) and sanctify You." He (Allah) said: "I know that which you do not know." |
| H/K/Saheeh | And [mention, O Muúammad], when your Lord said to the angels, "Indeed, I will make upon the earth a successive authority." They said, "Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?" Allah said, "Indeed, I know that which you do not know." |
| Malik | Note that occasion, when your Lord said to the angels: I am going to place a vicegerent on earth. They said: "Will You place there one who will make mischief and shed blood while we sing Your praises and glorify Your name?" Allah said: "I know what you know not."[30] |
| QXP | He announced His Plan to the angels (the Universal physical Laws), "Behold, I am about to place a creation in the earth that will inherit it." They exclaimed, "Will you place on it such creation as will cause disorder therein and shed blood! Whereas we strive to establish Your glory in the Universe and make it manifest that You Lord are Impeccable!" He answered, "Behold, I know that which you know not." ((15:27), (16:49-50)). Human evolution: ((6:2), (7:189), (22:5), (23:12-13), (25:54), (32:7-9), (35:11), (37:11), (71:17)). |
| Maulana Ali | And when they Lord said to the angels, I am going to place a ruler in the earth, they said: Wilt Thou place in it such as make mischief in it and shed blood? And we celebrate Thy praise and extol Thy holiness. He said: Surely I know what you know not. |
| Free Minds | And your Lord said to the Angels: "I am placing a successor on Earth." They said: "Would You place in it he who would corrupt in it, and spill blood, while we sing Your glory, and praise You?" He said: "I know what you do not know." |
| Qaribullah | When your Lord said to the angels: 'I am placing on the earth a caliph, ' they replied: 'Will You put there who corrupts and sheds blood, when we exalt Your praises and sanctify You? ' He said: 'I know what you do not know. ' |
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| George Sale | When thy Lord said unto the angels, I am going to place a substitute on earth; they said, Wilt thou place there one who will do evil therein, and shed blood? But we celebrate thy praise, and sanctify Thee. God answered, verily I know that which ye know not; |
| JM Rodwell | When thy Lord said to the angels, "Verily, I am about to place one in my stead on earth," they said, "Wilt thou place there one who will do ill therein and shed blood, when we celebrate thy praise and extol thy holiness?" God said, "Verily, I know what ye |
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| Asad | AND LO! Thy Sustainer said unto the angels: "Behold, I am about to establish upon earth one who shall inherit it." They said: "Wilt Thou place on it such as will spread corruption thereon and shed blood -whereas it is we who extol Thy limitless glory, and praise Thee, and hallow Thy name?" [God] answered: "Verily, I know that which you do not know." |
al-Baqarah 002:031
| 2:31 وعلم ادم الاسماء كلها ثم عرضهم على الملائكة فقال انبئوني باسماء هؤلاء ان كنتم صادقين |
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| Transliteration | WaAAallama adama al-asmaa kullaha thumma AAaradahum AAala almala-ikati faqala anbi-oonee bi-asma-i haola-i in kuntum sadiqeena |
| Literal | And He taught Adam the names, all of them, then He displayed/exhibited/showed them on (to) the angels, so He said: "Inform Me with (the) names (of) those, if you were truthful." |
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| Yusuf Ali | And He taught Adam the names of all things; then He placed them before the angels, and said: "Tell me the names of these if ye are right." |
| Pickthal | And He taught Adam all the names, then showed them to the angels, saying: Inform Me of the names of these, if ye are truthful. |
| Arberry | And He taught Adam the names, all of them; then He presented them unto the angels and said, 'Now tell Me the names of these, if you speak truly.' |
| Shakir | And He taught Adam all the names, then presented them to the angels; then He said: Tell me the names of those if you are right. |
| Sarwar | He taught Adam all the names. Then He introduced (some intelligent beings) to the angels, asking them to tell Him the names of these beings, if the angels were true to their claim (that they more deserved to be His deputies on earth). |
| Khalifa | He taught Adam all the names then presented them to the angels, saying, "Give me the names of these, if you are right." |
| Hilali/Khan | And He taught Adam all the names (of everything) , then He showed them to the angels and said, "Tell Me the names of these if you are truthful." |
| H/K/Saheeh | And He taught Adam the names all of them. Then He showed them to the angels and said, "Inform Me of the names of these, if you are truthful." |
| Malik | He taught Adam the names of all things; then He presented the things to the angels and said: "Tell Me the names of these if what you say is true?"[31] |
| QXP | Then Allah endowed mankind with the capacity to attain knowledge (that the angels would never have). Then He showed the angels certain things and said to them, "Tell me if you have the capacity to learn about things in the Universe, in case what you say is true." (That this new creation is but vain). |
| Maulana Ali | And He taught Adam all the names, then presented them to the angels; He said: Tell Me the names of those if you are right. |
| Free Minds | And He taught Adam the description of all things, then He displayed them to the Angels and said: "Inform Me the descriptions of these things if you are truthful." |
| Qaribullah | He taught Adam (father of humans) the names all of them and then presented them to the angels, saying: 'Tell Me the names of these, if you are truthful. ' |
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| George Sale | and He taught Adam the names of all things, and then proposed them to the angels, and said, declare unto Me the names of these things if ye say truth. |
| JM Rodwell | And he taught Adam the names of all things, and then set them before the angels, and said, "Tell me the names of these, if ye are endued with wisdom." |
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| Asad | And He imparted unto Adam the names of all things; then He brought them within the ken of the angels and said: "Declare unto Me the names of these [things], if what you say is true." |
al-Baqarah 002:032
| 2:32 قالوا سبحانك لاعلم لنا الا ماعلمتنا انك انت العليم الحكيم |
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| Transliteration | Qaloo subhanaka la AAilma lana illa ma AAallamtana innaka anta alAAaleemu alhakeemu |
| Literal | They said: "Your praise/glory , no knowledge to us except what You taught us , that You are the knowledgeable, the wise/judicious ." |
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| Yusuf Ali | They said: "Glory to Thee, of knowledge We have none, save what Thou Hast taught us: In truth it is Thou Who art perfect in knowledge and wisdom." |
| Pickthal | They said: Be glorified! We have no knowledge saving that which Thou hast taught us. Lo! Thou, only Thou, art the Knower, the Wise. |
| Arberry | They said, 'Glory be to Thee! We know not save what Thou hast taught us. Surely Thou art the All-knowing, the All-wise.' |
| Shakir | They said: Glory be to Thee! we have no knowledge but that which Thou hast taught us; surely Thou art the Knowing, the Wise. |
| Sarwar | The angels replied, "You are glorious indeed! We do not know more than what You have taught us. You alone are All-knowing and All-wise". |
| Khalifa | They said, "Be You glorified, we have no knowledge, except that which You have taught us. You are the Omniscient, Most Wise." |
| Hilali/Khan | They (angels) said: "Glory be to You, we have no knowledge except what you have taught us. Verily, it is You, the All-Knower, the All-Wise." |
| H/K/Saheeh | They said, "Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise." |
| Malik | Glory to You, they replied, "we have no knowledge except what You have taught us: in fact You are the One who is perfect in knowledge and wisdom."[32] |
| QXP | They humbly said, "We only know the tasks assigned to us. Be Glorified! Verily, You alone are the Knower, the Wise." |
| Maulana Ali | They said: Glory be to Thee! We have no knowledge but that which Thou has taught us. Surely Thou art the Knowing, the Wise. |
| Free Minds | They said: "Glory be to You, we have no knowledge except that which You have taught us, You are the Knowledgeable, the Wise." |
| Qaribullah | 'Exaltations to You, ' they replied, 'we have no knowledge except that which You have taught us. You are indeed the Knowing, the Wise. ' |
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| George Sale | They answered, praise be unto thee, we have no knowledge but what Thou teachest us, for Thou art knowing and wise. |
| JM Rodwell | They said, "Praise be to Thee! We have no knowledge but what Thou hast given us to know. Thou! Thou art the Knowing, the Wise." |
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| Asad | They replied: "Limitless art Thou in Thy glory! No knowledge have we save that which Thou hast imparted unto us. Verily, Thou alone art all-knowing, truly wise." |
al-Baqarah 002:033
| 2:33 قال ياادم انبئهم باسمائهم فلما انباهم باسمائهم قال الم اقل لكم اني اعلم غيب السماوات والارض واعلم ماتبدون وماكنتم تكتمون |
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| Transliteration | Qala ya adamu anbi/hum bi-asma-ihim falamma anbaahum bi-asma-ihim qala alam aqul lakum innee aAAlamu ghayba alssamawati waal-ardi waaAAlamu ma tubdoona wama kuntum taktumoona |
| Literal | He said: "You, Adam, inform them with their names." so when he informed them with their names, He (God) said: "Did I not say to you, that I know the skies'/space's and the earth's/Planet Earth's unseen and I know what you show, and what you were hiding/concealing." |
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| Yusuf Ali | He said: "O Adam! Tell them their names." When he had told them, Allah said: "Did I not tell you that I know the secrets of heaven and earth, and I know what ye reveal and what ye conceal?" |
| Pickthal | He said: O Adam! Inform them of their names, and when he had informed them of their names, He said: Did I not tell you that I know the secret of the heavens and the earth? And I know that which ye disclose and which ye hide. |
| Arberry | He said, 'Adam, tell them their names.' And when he had told them their names He said, 'Did I not tell you I know the unseen things of the heavens and earth? And I know what things you reveal, and what you were hiding.' |
| Shakir | He said: O Adam! inform them of their names. Then when he had informed them of their names, He said: Did I not say to you that I surely know what is ghaib in the heavens and the earth and (that) I know what you manifest and what you hide? |
| Sarwar | The Lord said to Adam, "Tell the names of the beings to the angels." When Adam said their names, the Lord said, "Did I not tell you (angels) that I know the secrets of the heavens and the earth and all that you reveal or hide?" |
| Khalifa | He said, "O Adam, tell them their names." When he told them their names, He said, "Did I not tell you that I know the secrets of the heavens and the earth? I know what you declare, and what you conceal." |
| Hilali/Khan | He said: "O Adam! Inform them of their names," and when he had informed them of their names, He said: "Did I not tell you that I know the Ghaib (unseen) in the heavens and the earth, and I know what you reveal and what you have been concealing?" |
| H/K/Saheeh | He said, "O Adam, inform them of their names." And when he had informed them of their names, He said, "Did I not tell you that I know the unseen [aspects] of the heavens and the earth? And I know what you reveal and what you have concealed." |
| Malik | Allah said: "O Adam! Tell them the names." When Adam told them the names, Allah said: "Did I not tell you that I know the secrets of the heavens and the earth and I know what you reveal and what you conceal?"[33] |
| QXP | (Then) He said, "O Adam! Tell them some of your knowledge." And when Adam informed them of his capacity to learn, He (Allah) said to the angels, "Did I not tell you that I know the secrets of the heavens and the earth? And I know that which your endeavors are making manifest and the potentials that are latent within you." |
| Maulana Ali | He said: O Adam, inform them of their names. So when he informed them of their names, He said: Did I not say to you that I know what is unseen in the heavens and the earth? And I know what you manifest and what you hide. |
| Free Minds | He said: "O Adam, inform them of the description of these," so when he informed them of their descriptions, He said: "Did I not tell you that I know the unseen of heavens and Earth, and that I know what you reveal and what you were hiding?" |
| Qaribullah | Then He said to Adam: 'Tell them their names. ' And when Adam had named them, He said: 'Did I not tell you that I know the unseen of the heavens and earth, and all that you reveal and all that you hide! ' |
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| George Sale | God said, O Adam, tell them their names. And when he had told them their names, God said, did I not tell you that I know the secrets of heaven and earth, and know that which ye discover, and that which ye conceal? |
| JM Rodwell | He said, "O Adam, inform them of their names." And when he had informed them of their names, He said, "Did I not say to you that I know the hidden things of the Heavens and of the Earth, and that I know what ye bring to light, and what ye hide?" |
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| Asad | Said He: "O Adam, convey unto them the names of these [things]." And as soon as [Adam] had conveyed unto them their names, [God] said: "Did I not say unto you, `Verily, I alone know the hidden reality of the heavens and the earth, and know all that you bring into the open and all. that you would conceal'?" |
al-Baqarah 002:034
| 2:34 واذ قلنا للملائكة اسجدوا لادم فسجدوا الا ابليس ابى واستكبر وكان من الكافرين |
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| Transliteration | Wa-ith qulna lilmala-ikati osjudoo li-adama fasajadoo illa ibleesa aba waistakbara wakana mina alkafireena |
| Literal | And when We said to the angels: "Prostrate to Adam." So they prostrated except Satan , he refused/hated and became arrogant, and he was from the disbelievers. |
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| Yusuf Ali | And behold, We said to the angels: "Bow down to Adam" and they bowed down. Not so Iblis: he refused and was haughty: He was of those who reject Faith. |
| Pickthal | And when We said unto the angels: Prostrate yourselves before Adam, they fell prostrate, all save Iblis. He demurred through pride, and so became a disbeliever. |
| Arberry | And when We said to the angels, 'Bow yourselves to Adam'; so they bowed themselves, save Iblis; he refused, and waxed proud, and so he became one of the unbelievers. |
| Shakir | And when We said to the angels: Make obeisance to Adam they did obeisance, but Iblis (did it not). He refused and he was proud, and he was one of the unbelievers. |
| Sarwar | When We told the angels to prostrate before Adam, they all obeyed except Iblis (Satan) who abstained out of pride and so he became one of those who deny the truth. |
| Khalifa | When we said to the angels, "Fall prostrate before Adam," they fell prostrate, except Satan; he refused, was too arrogant, and a disbeliever. |
| Hilali/Khan | And (remember) when We said to the angels: "Prostrate yourselves before Adam.". And they prostrated except Iblees (Satan), he refused and was proud and was one of the disbelievers (disobedient to Allah). |
| H/K/Saheeh | And [mention] when We said to the angels, "Prostrate before Adam"; so they prostrated, except for Iblees. He refused and was arrogant and became of the disbelievers. |
| Malik | When We ordered the angels: "Prostrate before Adam in respect," they all prostrated except Iblees (Satan) who refused in his arrogance and became a disbeliever.[34] |
| QXP | And when We said to the angels, "Humble yourselves and be subservient to Adam (the humankind) - They instantly humbled themselves except Iblis (Satan) who refused through pride, and so became a rejecter of the Divine Command. |
| Maulana Ali | And when We said to the angels, Be submissive to Adam, they submitted, but Iblis (did not). He refused and was proud, and he was one of the disbelievers. |
| Free Minds | And We said to the Angels: "Submit to Adam," so they submitted except for Satan, he refused and became arrogant, and became of the rejecters. |
| Qaribullah | And when We said to the angels: 'Prostrate (to Me) yourselves towards Adam, ' they all prostrated themselves except iblis (satan, father of the jinn), who, in his pride refused and became an unbeliever. |
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| George Sale | And when We said unto the angels, worship Adam; they all worshipped him, except Eblis who refused, and was puffed up with pride, and became of the number of unbelievers. |
| JM Rodwell | And when we said to the angels, "Bow down and worship Adam," then worshipped they all, save Eblis. He refused and swelled with pride, and became one of the unbelievers. |
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| Asad | And when We told the angels, "Prostrate yourselves before Adam!" -they all prostrated themselves, save Ibiis, who refused and gloried in his arrogance: and thus he became one of those who deny the truth. |
al-Baqarah 002:035
| 2:35 وقلنا ياادم اسكن انت وزوجك الجنة وكلا منها رغدا حيث شئتما ولاتقربا هذه الشجرة فتكونا من الظالمين |
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| Transliteration | Waqulna ya adamu oskun anta wazawjuka aljannata wakula minha raghadan haythu shi/tuma wala taqraba hathihi alshshajarata fatakoona mina alththalimeena |
| Literal | And We said: "You Adam, reside/inhabit you and your wife/spouse the Paradise/treed garden, and you (B) eat from it easily/comfortably where/when you (B) wanted, and do not approach/near (B) this the tree, so you (B) become from the unjust/oppressors." |
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| Yusuf Ali | We said: "O Adam! dwell thou and thy wife in the Garden; and eat of the bountiful things therein as (where and when) ye will; but approach not this tree, or ye run into harm and transgression." |
| Pickthal | And We said: O Adam! Dwell thou and thy wife in the Garden, and eat ye freely (of the fruits) thereof where ye will; but come not nigh this tree lest ye become wrong-doers. |
| Arberry | And We said, 'Adam, dwell thou, and thy wife, in the Garden, and eat thereof easefully where you desire; but draw not nigh this tree, lest you be evildoers.' |
| Shakir | And We said: O Adam! Dwell you and your wife in the garden and eat from it a plenteous (food) wherever you wish and do not approach this tree, for then you will be of the unjust. |
| Sarwar | We told Adam to stay with his spouse (Eve) in the garden and enjoy the foods therein, but not to go near a certain tree lest he become one of the transgressors. |
| Khalifa | We said, "O Adam, live with your wife in Paradise, and eat therefrom generously, as you please, but do not approach this tree, lest you sin." |
| Hilali/Khan | And We said: "O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight of things therein as wherever you will, but come not near this tree or you both will be of the Zalimoon (wrong-doers)." |
| H/K/Saheeh | And We said, "O Adam, dwell, you and your wife, in Paradise and eat therefrom in [ease and] abundance from wherever you will. But do not approach this tree, lest you be among the wrongdoers." |
| Malik | To Adam We said: "Dwell with your wife in Paradise and eat anything you want from its bountiful food from wherever you wish, but do not approach this tree, or you shall both become transgressors."[35] |
| QXP | (With these propensities) We told (the early humans, male and female) Adam and his wife, "Reside in this land which is Paradise. Eat the fruit thereof as you please. But go not near this Tree (of discord)." If you branched off into parties, sects and groups, you shall replace your Paradise with Hell. ('Zulm' = To displace something from its rightful place. (2:213), (10:19), (20:117-118)). |
| Maulana Ali | And We said: O Adam, dwell thou and thy wife in the garden, and eat from it a plenteous (food) wherever you wish, and approach not this tree, lest you be of the unjust. |
| Free Minds | And We said: "O Adam, reside you and your mate in the paradise, and eat from it bountifully as you both wish, and do not approach this tree, else you will be of those who did wrong." |
| Qaribullah | To Adam We said: 'Dwell with your wife in Paradise and both eat of it as much as you wish and wherever you will. But neither of you should come close to this tree or else you shall both become transgressors. ' |
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| George Sale | And We said, O Adam, dwell thou and thy wife in the garden, and eat of the fruit thereof plentifully wherever ye will; but approach not this tree, lest ye become of the number of the transgressors. |
| JM Rodwell | And we said, "O Adam! dwell thou and thy wife in the Garden, and eat ye plentifully therefrom wherever ye list; but to this tree come not nigh, lest ye become of the transgressors." |
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| Asad | And We said: "O Adam, dwell thou and thy wife in this garden, and eat freely thereof, both of you, whatever you may wish; but do not approach this one tree, lest you become wrongdoers." |
al-Baqarah 002:036
| 2:36 فازلهما الشيطان عنها فاخرجهما مما كانا فيه وقلنا اهبطوا بعضكم لبعض عدو ولكم في الارض مستقر ومتاع الى حين |
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| Transliteration | Faazallahuma alshshaytanu AAanha faakhrajahuma mimma kana feehi waqulna ihbitoo baAAdukum libaAAdin AAaduwwun walakum fee al-ardi mustaqarrun wamataAAun ila heenin |
| Literal | So the devil made them (B) slip/fall/sin from it, so he brought them (B) out from what they were (B) in it, and We said: "Descend/decline some of you to some (are) an enemy and for you in the earth/Planet Earth (is) settlement and long life/enjoyment to a time ." |
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| Yusuf Ali | Then did Satan make them slip from the (garden), and get them out of the state (of felicity) in which they had been. We said: "Get ye down, all (ye people), with enmity between yourselves. On earth will be your dwelling-place and your means of livelihood - for a time." |
| Pickthal | But Satan caused them to deflect therefrom and expelled them from the (happy) state in which they were; and We said: Fall down, one of you a foe unto the other! There shall be for you on earth a habitation and provision for a time. |
| Arberry | Then Satan caused them to slip therefrom and brought them out of that they were in; and We said, 'Get you all down, each of you an enemy of each; and in the earth a sojourn shall be yours, and enjoyment for a time.' |
| Shakir | But the Shaitan made them both fall from it, and caused them to depart from that (state) in which they were; and We said: Get forth, some of you being the enemies of others, and there is for you in the earth an abode and a provision for a time. |
| Sarwar | Satan made Adam and his spouse err and caused them to abandon the state in which they had been living. Then We said, "Descend, you are each other's enemies! The earth will be a dwelling place for you and it will provide you with sustenance for an appointed time. |
| Khalifa | But the devil duped them, and caused their eviction therefrom. We said, "Go down as enemies of one another. On Earth shall be your habitation and provision for awhile." |
| Hilali/Khan | Then the Shaitan (Satan) made them slip therefrom (the Paradise), and got them out from that in which they were. We said: "Get you down, all, with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time." |
| H/K/Saheeh | But Satan caused them to slip out of it and removed them from that [condition] in which they had been. And We said, "Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time." |
| Malik | But Satan tempted them with the tree to disobey Allah’s commandment and caused them to be expelled from Paradise, and We said: "Get out from here, some of you being enemies to others, and there is for you in the earth an abode and provisions for a specified period."[36] |
| QXP | But Satan caused them both to stumble therein and impelled them out of the happy state they were in. And so We said, "Degraded you are - With wedges of discord among one another! On the earth for you there shall be your station and livelihood for a while." |
| Maulana Ali | But the Devil made them slip from it, and caused them to depart from the state in which they were. And We said: Go forth, some of you are the enemies of others and there is for you in the earth an abode and a provision for a time. |
| Free Minds | So, the devil tricked them from it, and he brought them out from what they were in, and We said: "Descend, you are enemies of one another. And in the land shall be stability for you and luxury for a while." |
| Qaribullah | But satan made them slip therefrom and caused them to depart from that in which they had been. 'Go down, ' We said, 'be enemies to each other. The earth will provide your dwelling place an enjoyment for a while. ' |
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| George Sale | But Satan caused them to forfeit paradise, and turned them out of the state of happiness wherein they had been; whereupon We said, get ye down, the one of you an enemy unto the other, and there shall be a dwelling place for you in earth, and a provision for a season. |
| JM Rodwell | But Satan made them slip from it, and caused their banishment from the place in which they were. And we said, "Get ye down, the one of you an enemy to the other: and there shall be for you in the earth a dwelling-place, and a provision for a time." |
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| Asad | But Satan caused them both to stumble therein, and thus brought about the loss of their erstwhile state. And so We said: "Down with you, [and be henceforth] enemies unto one another; and on earth you shall have your abode and your livelihood for a while !" |
al-Baqarah 002:037
| 2:37 فتلقى ادم من ربه كلمات فتاب عليه انه هو التواب الرحيم |
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| Transliteration | Fatalaqqa adamu min rabbihi kalimatin fataba AAalayhi innahu huwa alttawwabu alrraheemu |
| Literal | So Adam received from his Lord words/expressions, so (He) forgave on him, that He is, He is the forgiver , the most merciful . |
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| Yusuf Ali | Then learnt Adam from his Lord words of inspiration, and his Lord Turned towards him; for He is Oft-Returning, Most Merciful. |
| Pickthal | Then Adam received from his Lord words (of revelation), and He relented toward him. Lo! He is the relenting, the Merciful. |
| Arberry | Thereafter Adam received certain words from his Lord, and He turned towards him; truly He turns, and is All-compassionate. |
| Shakir | Then Adam received (some) words from his Lord, so He turned to him mercifully; surely He is Oft-returning (to mercy), the Merciful. |
| Sarwar | Adam was inspired by some words (of prayer) through which he received forgiveness from his Lord, for He is All-forgiving and All-merciful. |
| Khalifa | Then, Adam received from his Lord words, whereby He redeemed him. He is the Redeemer, Most Merciful. |
| Hilali/Khan | Then Adam received from his Lord Words . And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful. |
| H/K/Saheeh | Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful. |
| Malik | Then Adam received appropriate words from his Lord and repented, and Allah accepted his repentance. Surely He is the Acceptor of Repentance, the Merciful.[37] |
| QXP | (The solution to this catastrophe was beyond human intellect.) Then Adam received Words of guidance from his Lord and He accepted his repentance. Behold, He is the Acceptor, the Most Merciful. (Adam = Man. His wife = Woman. She also repented and Allah treated both of them equally (7:23-24)) |
| Maulana Ali | Then Adam received (revealed) words from his Lord, and He turned to him (mercifully). Surely He is Oft-returning (to mercy), the Merciful. |
| Free Minds | Adam then received words from His Lord, so He forgave him; He is the Forgiver, the Merciful. |
| Qaribullah | Then Adam received Words from his Lord, and his Lord relented towards him. He is the Receiver of Repentance, the Merciful. |
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| George Sale | And Adam learned words of prayer from his Lord, and God turned unto him, for He is easy to be reconciled and merciful. |
| JM Rodwell | And words of prayer learned Adam from his Lord: and God turned to him; for He loveth to turn, the Merciful. |
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| Asad | Thereupon Adam received words [of guidance] from his Sustainer, and He accepted his repentance: for, verily, He alone is the-Acceptor of Repentance, the Dispenser of Grace. |
al-Baqarah 002:038
| 2:38 قلنا اهبطوا منها جميعا فاما ياتينكم مني هدى فمن تبع هداي فلاخوف عليهم ولاهم يحزنون |
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| Transliteration | Qulna ihbitoo minha jameeAAan fa-imma ya/tiyannakum minnee hudan faman tabiAAa hudaya fala khawfun AAalayhim wala hum yahzanoona |
| Literal | We said: "Drop/decline from it, all together , so when a guidance from Me comes to you, so who followed My guidance, so no fear/fright on them and nor they be sad/grieving." |
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| Yusuf Ali | We said: "Get ye down all from here; and if, as is sure, there comes to you Guidance from me, whosoever follows My guidance, on them shall be no fear, nor shall they grieve. |
| Pickthal | We said: Go down, all of you, from hence; but verily there cometh unto you from Me a guidance; and whoso followeth My guidance, there shall no fear come upon them neither shall they grieve. |
| Arberry | We said, 'Get you down out of it, all together; yet there shall come to you guidance from Me, and whosoever follows My guidance, no fear shall be on them, neither shall they sorrow. |
| Shakir | We said: Go forth from this (state) all; so surely there will come to you a guidance from Me, then whoever follows My guidance, no fear shall come upon them, nor shall they grieve. |
| Sarwar | We ordered them all to get out of the garden and told them that when Our guidance came to them, those who would follow it would have neither fear nor grief. |
| Khalifa | We said, "Go down therefrom, all of you. When guidance comes to you from Me, those who follow My guidance will have no fear, nor will they grieve. |
| Hilali/Khan | We said: "Get down all of you from this place (the Paradise), then whenever there comes to you Guidance from Me, and whoever follows My Guidance, there shall be no fear on them, nor shall they grieve. |
| H/K/Saheeh | We said, "Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance there will be no fear concerning them, nor will they grieve. |
| Malik | Get down from here all of you, We said at the time of Adam’s departure from Paradise. "Henceforth there shall come to you guidance from Me, those who accept and follow it shall have nothing to fear or to regret.[38] |
| QXP | We said, "ALL OF YOU have degraded yourselves. But behold, when guidance comes to you from Me, those who will follow My guidance, there shall come upon them no fear, nor shall they grieve." (Note here the plural, 'All of you' confirming that Adam and his wife are allegorical terms for the humankind. Incidentally the word EVE is nowhere mentioned in the Qur'an, once again pointing to Adam as mankind). |
| Maulana Ali | We said: Go forth from this state all. Surely there will come to you a guidance from Me, then whoever follows My guidance, no fear shall come upon them, nor shall they grieve. |
| Free Minds | We said: "Descend from it all of you, so when the guidance comes from Me, then whoever follows My guidance, they will have nothing to fear, nor will they grieve." |
| Qaribullah | 'Go down, all together, ' We said, 'so if a guidance shall come to you from Me, whosoever follows My guidance no fear shall be on them, neither shall they be saddened. |
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| George Sale | We said, get ye all down from hence; hereafter shall there come unto you a direction from me, and whoever shall follow my direction, on them shall no fear come, neither shall they be grieved; |
| JM Rodwell | We said, "Get ye down from it, all together: and if Guidance shall come to you from me, whoso shall follow my guidance, on them shall come no fear, neither shall they be grieved: |
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| Asad | [For although] We did say, "Down with you all from this [state]," there shall, none the less, most certainly come unto you guidance from Me: and those who follow My guidance need have no fear, and neither shall they grieve; |
al-Baqarah 002:039
| 2:39 والذين كفروا وكذبوا باياتنا اولئك اصحاب النار هم فيها خالدون |
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| Transliteration | Waallatheena kafaroo wakaththaboo bi-ayatina ola-ika as-habu alnnari hum feeha khalidoona |
| Literal | And those who disbelieved and denied with Our verses/evidences , those are the fire's owners/company, they (are) in it immortally/eternally . |
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| Yusuf Ali | "But those who reject Faith and belie Our Signs, they shall be companions of the Fire; they shall abide therein." |
| Pickthal | But they who disbelieve, and deny Our revelations, such are rightful Peoples of the Fire. They will abide therein. |
| Arberry | As for the unbelievers who cry lies to Our signs, those shall be the inhabitants of the Fire, therein dwelling forever.' |
| Shakir | And (as to) those who disbelieve in and reject My communications, they are the inmates of the fire, in it they shall abide. |
| Sarwar | But those who would deny the Truth and reject Our revelations would be the companions of the Fire in which they would live forever. |
| Khalifa | "As for those who disbelieve and reject our revelations, they will be dwellers of Hell, wherein they abide forever." |
| Hilali/Khan | But those who disbelieve and belie Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) such are the dwellers of the Fire, they shall abide therein forever. |
| H/K/Saheeh | And those who disbelieve and deny Our signs those will be companions of the Fire; they will abide therein eternally." |
| Malik | But those who reject and defy Our revelations will be inmates of Hellfire, wherein they shall live forever."[39] |
| QXP | But those who reject Our Messages, such will be the rightful companions of the Fire. They will abide therein." |
| Maulana Ali | And (as to) those who disbelieve in and reject Our messages, they are the companions of the Fire; in it they will abide. |
| Free Minds | And those who disbelieve and deny Our revelations, they are the dwellers of Hell, in it they will abide. |
| Qaribullah | But those who disbelieve and belie Our verses shall be the companions of the Fire, and there they shall live for ever. ' |
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| George Sale | but they who shall be unbelievers, and accuse our signs of falsehood, they shall be the companions of hell fire, therein shall they remain for ever. |
| JM Rodwell | But they who shall not believe, and treat our signs as false-hoods, these shall be inmates of the fire; in it shall they remain for ever." |
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| Asad | but those who are bent on denying the truth and giving the lie to Our messages - they are destined for the fire, and therein shall they abide. |
al-Baqarah 002:040
| 2:40 يابني اسرائيل اذكروا نعمتي التي انعمت عليكم واوفوا بعهدي اوف بعهدكم واياي فارهبون |
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| Transliteration | Ya banee isra-eela othkuroo niAAmatiya allatee anAAamtu AAalaykum waawfoo biAAahdee oofi biAAahdikum wa-iyyaya fairhabooni |
| Literal | You Israel's sons and daughters , remember My blessing , which I blessed on you, and fulfill/complete with My promise/contract , I fulfill/complete with your promise/contract , and (only) Me so be terrified/monkish of Me . |
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| Yusuf Ali | O Children of Israel! call to mind the (special) favour which I bestowed upon you, and fulfil your covenant with Me as I fulfil My Covenant with you, and fear none but Me. |
| Pickthal | O Children of Israel! Remember My favour wherewith I favoured you, and fulfil your (part of the) covenant, I shall fulfil My (part of the) covenant, and fear Me. |
| Arberry | Children of Israel, remember My blessing wherewith I blessed you, and fulfil My covenant and I shall fulfil your covenant; and have awe of Me. |
| Shakir | O children of Israel! call to mind My favor which I bestowed on you and be faithful to (your) covenant with Me, I will fulfill (My) covenant with you; and of Me, Me alone, should you be afraid. |
| Sarwar | Children of Israel, recall My favors which you enjoyed. Fulfill your covenant with Me and I shall fulfill Mine. Revere only Me. |
| Khalifa | O Children of Israel, remember My favor, which I bestowed upon you, and fulfill your part of the covenant, that I fulfill My part of the covenant, and reverence Me. |
| Hilali/Khan | O Children of Israel! Remember My Favour which I bestowed upon you, and fulfill (your obligations to) My Covenant (with you) so that I fulfill (My Obligations to) your covenant (with Me), and fear none but Me. |
| H/K/Saheeh | O Children of Israel, remember My favor which I have bestowed upon you and fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and be afraid of [only] Me. |
| Malik | O children of Israel! Remember My favors which I bestowed upon you; fulfill your covenant with Me and I will fulfill My covenant with you, that you should fear none but Me.[40] |
| QXP | (One example is that of the Israelites.) O Children of Israel! Remember My Bliss that I bestowed upon you (when you were following My Commandments). Fulfill your promise unto Me and I will fulfill My promise unto you. And of Me - of Me you shall be heedful." |
| Maulana Ali | O Children of Israel, call to mind My favour which I bestowed on you and be faithful to (your) covenant with Me, I shall fulfil (My) covenant with you; and Me, Me alone, should you fear. |
| Free Minds | O Children of Israel, remember My blessings that I had blessed you with, and fulfill your pledge to Me that I may fulfill My pledge to you, and revere Me alone. |
| Qaribullah | 'Children of Israel, remember My favor I have bestowed upon you. Fulfill My covenant, and I will fulfill your covenant with you. Me, you must fear. |
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| George Sale | O children of Israel, remember my favour wherewith I have favoured you; and perform your covenant with me, and I will perform my covenant with you; and revere me: |
| JM Rodwell | O children of Israel! remember my favour wherewith I shewed favour upon you, and be true to your covenant with me; I will be true to my covenant with you; me therefore, revere me! |
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| Asad | O CHILDREN of Israel! Remember those blessings of Mine with which I graced you, and fulfil your promise unto Me, [whereupon] I shall fulfil My promise unto you; and of Me, of Me stand in awe! |
al-Baqarah 002:041
| 2:41 وامنوا بما انزلت مصدقا لما معكم ولاتكونوا اول كافر به ولاتشتروا باياتي ثمنا قليلا واياي فاتقون |
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| Transliteration | Waaminoo bima anzaltu musaddiqan lima maAAakum wala takoonoo awwala kafirin bihi wala tashtaroo bi-ayatee thamanan qaleelan wa-iyyaya faittaqooni |
| Literal | And believe with what I descended, confirming to what (is) with you, and do not be (the) first disbeliever with it, and do not buy/volunteer with My verses/evidences a small/little price, and (only) Me, so fear and obey Me. |
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| Yusuf Ali | And believe in what I reveal, confirming the revelation which is with you, and be not the first to reject Faith therein, nor sell My Signs for a small price; and fear Me, and Me alone. |
| Pickthal | And believe in that which I reveal, confirming that which ye possess already (of the Scripture), and be not first to disbelieve therein, and part not with My revelations for a trifling price, and keep your duty unto Me. |
| Arberry | And believe in that I have sent down, confirming that which is with you, and be not the first to disbelieve in it. And sell not My signs for a little price; and fear you Me. |
| Shakir | And believe in what I have revealed, verifying that which is with you, and be not the first to deny it, neither take a mean price in exchange for My communications; and Me, Me alone should you fear. |
| Sarwar | Believe in My revelations (Quran) that confirms what I revealed to you ( about Prophet Muhammad in your Scripture). Do not be the first ones to deny it nor sell My revelations for a small price, but have fear of Me. |
| Khalifa | You shall believe in what I have revealed herein, confirming what you have; do not be the first to reject it. Do not trade away My revelations for a cheap price, and observe Me. |
| Hilali/Khan | And believe in what I have sent down (this Quran), confirming that which is with you, (the Taurat (Torah) and the Injeel (Gospel)), and be not the first to disbelieve therein, and buy (get (ee )) not with My Verses (the Taurat (Torah) and the Injeel (Gospel)) a small price (i.e. getting a small gain by selling My Verses), and fear Me and Me Alone. (Tafsir At-Tabaree, Vol. I, Page 253). |
| H/K/Saheeh | And believe in what I have sent down confirming that which is [already] with you, and be not the first to disbelieve in it. And do not exchange My signs for a small price, and fear [only] Me. |
| Malik | Believe in My revelations, which are confirming your scriptures; do not be the first one to deny My revelations, and do not sell them for a petty price, fear Me and Me Alone.[41] |
| QXP | And believe in that which I reveal now. It confirms the Divine Origination of what you already have. Do not be the first ones to reject it. And trade not My Messages for petty gains. And, of Me, of Me, be mindful. |
| Maulana Ali | And believe in that which I have revealed, verifying that which is with you, and be not the first to deny it; neither take a mean price for My messages; and keep your duty to Me, Me alone. |
| Free Minds | And believe in what I have sent down, authenticating what is already with you, and do not be the first to disbelieve in it! And do not purchase with My verses a cheap gain, and of Me you shall be aware. |
| Qaribullah | And believe in what I have sent down confirming what is with you, and do not be the first to disbelieve it. Do not sell My verses for a little price and fear Me. |
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| George Sale | and believe in the revelation which I have sent down, confirming that which is with you, and be not the first who believe not therein, neither exchange my signs for a small price; and fear me. |
| JM Rodwell | and believe in what I have sent down confirming your Scriptures, and be not the first to disbelieve it, neither for a mean price barter my signs: me therefore, fear ye me! |
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| Asad | Believe in that which I have [now] bestowed from on high, confirming the truth already in your possession, and be not foremost among those who deny its truth; and do not barter away My messages for a trifling gain; and of Me, of Me be conscious! |
al-Baqarah 002:042
| 2:42 ولاتلبسوا الحق بالباطل وتكتموا الحق وانتم تعلمون |
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| Transliteration | Wala talbisoo alhaqqa bialbatili wataktumoo alhaqqa waantum taAAlamoona |
| Literal | And do not confuse/mix/cover the correct/truth with the falsehood, and you hide/conceal the correct/truth and you are knowing. |
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| Yusuf Ali | And cover not Truth with falsehood, nor conceal the Truth when ye know (what it is). |
| Pickthal | Confound not truth with falsehood, nor knowingly conceal the truth. |
| Arberry | And do not confound the truth with vanity, and do not conceal the truth wittingly. |
| Shakir | And do not mix up the truth with the falsehood, nor hide the truth while you know (it). |
| Sarwar | Do not mix truth with falsehood and do not deliberately hide the truth. |
| Khalifa | Do not confound the truth with falsehood, nor shall you conceal the truth, knowingly. |
| Hilali/Khan | And mix not truth with falsehood, nor conceal the truth (i.e. Muhammad Peace be upon him is Allahs Messenger and his qualities are written in your Scriptures, the Taurat (Torah) and the Injeel (Gospel)) while you know (the truth) . |
| H/K/Saheeh | And do not mix the truth with falsehood or conceal the truth while you know [it]. |
| Malik | Do not mix the Truth with falsehood, or knowingly conceal the truth.[42] |
| QXP | Confound not the Truth with falsehood, nor conceal the Truth while you are well aware of it. ((2:159). News of the Arabian Prophet in Deuteronomy: (18:15-18).) |
| Maulana Ali | And mix not up truth with falsehood, nor hide the truth while you know. |
| Free Minds | And do not confound the truth with falsehood, nor keep the truth secret while you know. |
| Qaribullah | Do not confound truth with falsehood, nor knowingly hide the truth while you know. |
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| George Sale | Cloath not the truth with vanity, neither conceal the truth against your own knowledge; |
| JM Rodwell | And clothe not the truth with falsehood, and hide not the truth when ye know it: |
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| Asad | And do not overlay the truth with falsehood, and do not knowingly suppress the truth; |
al-Baqarah 002:043
| 2:43 واقيموا الصلاة واتوا الزكاة واركعوا مع الراكعين |
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| Transliteration | Waaqeemoo alssalata waatoo alzzakata wairkaAAoo maAAa alrrakiAAeena |
| Literal | And keep up/take care of the prayers and give/bring the charity/purification and bow with the bowing. |
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| Yusuf Ali | And be steadfast in prayer; practise regular charity; and bow down your heads with those who bow down (in worship). |
| Pickthal | Establish worship, pay the poor-due, and bow your heads with those who bow (in worship). |
| Arberry | And perform the prayer, and pay the alms, and bow with those that bow. |
| Shakir | And keep up prayer and pay the poor-rate and bow down with those who bow down. |
| Sarwar | Be steadfast in prayer, pay the religious tax (zakat) and bow down in worship with those who do the same. |
| Khalifa | You shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat), and bow down with those who bow down. |
| Hilali/Khan | And perform As-Salat (Iqamat-as-Salat), and give Zakat, and Irka (i.e. bow down or submit yourselves with obedience to Allah) along with ArRakioon. |
| H/K/Saheeh | And establish prayer and give zakah and bow with those who bow [in worship and obedience]. |
| Malik | Establish Salah (prayers); give Zakah (charity); and bow down with those who bow down in worship.[43] |
| QXP | And help establish the Divinely guided System in the society, and help set up the equitable Economic Order. And bow to these Commands as others have bowed. |
| Maulana Ali | And keep up prayer and pay the poor-rate and bow down with those who bow down. |
| Free Minds | And hold the contact-method, and contribute towards betterment, and kneel with those who kneel. |
| Qaribullah | Establish your prayers, pay the obligatory charity, and bow with those who bow. |
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| George Sale | observe the stated times of prayer, and pay your legal alms, and bow down yourselves with those who bow down. |
| JM Rodwell | And observe prayer and pay the legal impost, and bow down with those who bow. |
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| Asad | and be constant in prayer, and spend in charity, and bow down in prayer with all who thus bow down. |
al-Baqarah 002:044
| 2:44 اتامرون الناس بالبر وتنسون انفسكم وانتم تتلون الكتاب افلا تعقلون |
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| Transliteration | Ata/muroona alnnasa bialbirri watansawna anfusakum waantum tatloona alkitaba afala taAAqiloona |
| Literal | Do you order the people with the righteousness/charitability and you forget yourselves, and you are reading/reciting The Book , do you not reason/understand/comprehend? |
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| Yusuf Ali | Do ye enjoin right conduct on the people, and forget (To practise it) yourselves, and yet ye study the Scripture? Will ye not understand? |
| Pickthal | Enjoin ye righteousness upon mankind while ye yourselves forget (to practise it)? And ye are readers of the Scripture! Have ye then no sense? |
| Arberry | Will you bid others to piety, and forget yourselves while you recite the Book? Do you not understand? |
| Shakir | What! do you enjoin men to be good and neglect your own souls while you read the Book; have you then no sense? |
| Sarwar | Would you order people to do good deeds and forget to do them yourselves even though you read the Book? Why do you not think?. |
| Khalifa | Do you exhort the people to be righteous, while forgetting yourselves, though you read the scripture? Do you not understand? |
| Hilali/Khan | Enjoin you Al-Birr (piety and righteousness and each and every act of obedience to Allah) on the people and you forget (to practise it) yourselves, while you recite the Scripture (the Taurat (Torah))! Have you then no sense? |
| H/K/Saheeh | Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason? |
| Malik | Would you ask others to be righteous and forget to practice it yourselves? Even though you read your Holy Book? Have you no sense? [44] |
| QXP | What! You preach righteousness to others and forget yourselves even though you read the Scripture! Don't you, then, use any sense? |
| Maulana Ali | Do you enjoin men to be good and neglect your own souls while you read the Book? Have you then no sense? |
| Free Minds | Do you order the people to do good, but forget yourselves, while you are reciting the Scripture? Do you not understand? |
| Qaribullah | Would you order righteousness on others and forget it yourselves? Yet you recite the Book, have you no sense? |
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| George Sale | Will ye command men to do justice, and forget your own souls? Yet ye read the book of the law: Do ye not therefore understand? |
| JM Rodwell | Will ye enjoin what is right upon others, and forget yourselves? Yet ye read the Book: will ye not understand? |
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| Asad | Do you bid other people to be pious, the while you forget your own selves -and yet you recite the divine writ? Will you not, then, use your reason? ; |
al-Baqarah 002:045
| 2:45 واستعينوا بالصبر والصلاة وانها لكبيرة الا على الخاشعين |
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| Transliteration | WaistaAAeenoo bialssabri waalssalati wa-innaha lakabeeratun illa AAala alkhashiAAeena |
| Literal | And seek support with the patience and the prayers and that it truly is a great/burden (E) except on the humble . |
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| Yusuf Ali | Nay, seek (Allah's) help with patient perseverance and prayer: It is indeed hard, except to those who bring a lowly spirit,- |
| Pickthal | Seek help in patience and prayer; and truly it is hard save for the humble-minded, |
| Arberry | Seek you help in patience and prayer, for grievous it is, save to the humble |
| Shakir | And seek assistance through patience and prayer, and most surely it is a hard thing except for the humble ones, |
| Sarwar | Help yourselves (in your affairs) with patience and prayer. It is a difficult task indeed, but not for the humble ones |
| Khalifa | You shall seek help through steadfastness and the Contact Prayers (Salat). This is difficult indeed, but not so for the reverent, |
| Hilali/Khan | And seek help in patience and As-Salat (the prayer) and truly it is extremely heavy and hard except for Al-Khashioon (i.e. the true believers in Allah - those who obey Allah with full submission, fear much from His Punishment, and believe in His Promise (Paradise, etc.) and in His Warnings (Hell, etc.)). |
| H/K/Saheeh | And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah] |
| Malik | Seek Allah’s help with patience and Salah; it is indeed hard except for those who fear Allah,[45] |
| QXP | Rather, help yourselves with steadfast patience and establish the Divine System. This is a hard way, but it is made easy for those who are committed. (The System of equity and human equality strikes at the vested interests of the elite, and hence, it is hard for them to support it). |
| Maulana Ali | And seek assistance through patience and prayer, and this is hard except for the humble ones, |
| Free Minds | And seek help through patience, and the contact-method. It is a difficult thing, but not so for the humble. |
| Qaribullah | And seek help in patience and prayer. For it is heavy, except to the humble, |
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| George Sale | Ask help with perseverance and prayer; this indeed is grievous, unless to the humble, |
| JM Rodwell | And seek help with patience and prayer: a hard duty indeed is this, but not to the humble, |
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| Asad | And seek aid in steadfast patience and prayer: and this, indeed, is a hard thing for all but the humble in spirit, |
al-Baqarah 002:046
| 2:46 الذين يظنون انهم ملاقوا ربهم وانهم اليه راجعون |
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| Transliteration | Allatheena yathunnoona annahum mulaqoo rabbihim waannahum ilayhi rajiAAoona |
| Literal | Those who suppose/think that they are meeting their lord and that they are to Him returning. |
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| Yusuf Ali | Who bear in mind the certainty that they are to meet their Lord, and that they are to return to Him. |
| Pickthal | Who know that they will have to meet their Lord, and that unto Him they are returning. |
| Arberry | who reckon that they shall meet their Lord and that unto Him they are returning. |
| Shakir | Who know that they shall meet their Lord and that they shall return to Him. |
| Sarwar | who are certain of their meeting with their Lord and their return to Him. |
| Khalifa | who believe that they will meet their Lord; that to Him they ultimately return. |
| Hilali/Khan | (They are those) who are certain that they are going to meet their Lord, and that unto Him they are going to return. |
| H/K/Saheeh | Who are certain that they will meet their Lord and that they will return to Him. |
| Malik | who are certain in their mind that they are going to meet their Lord and that they are going to return to Him for final judgment.[46] |
| QXP | But the committed ones know that they are going to meet their Lord and that every step of theirs is moving toward Him. |
| Maulana Ali | Who know that they will meet their Lord and that to Him they will return. |
| Free Minds | The ones who conceive that they will meet their Lord and that to Him they will return. |
| Qaribullah | who reckon that they will meet their Lord and that to Him they will return. |
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| George Sale | who seriously think they shall meet their Lord, and that to Him they shall return. |
| JM Rodwell | Who bear in mind that they shall meet their Lord, and that unto Him shall they return. |
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| Asad | who know with certainty that they shall meet their Sustainer and that unto Him they shall return. |
al-Baqarah 002:047
| 2:47 يابني اسرائيل اذكروا نعمتي التي انعمت عليكم واني فضلتكم على العالمين |
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| Transliteration | Ya banee isra-eela othkuroo niAAmatiya allatee anAAamtu AAalaykum waannee faddaltukum AAala alAAalameena |
| Literal | You Israel's sons and daughters, mention/remember My blessing that I blessed on you, and that I preferred/favoured you on the creations altogether/(universes) . |
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| Yusuf Ali | Children of Israel! call to mind the (special) favour which I bestowed upon you, and that I preferred you to all other (for My Message). |
| Pickthal | O Children of Israel! Remember My favour wherewith I favoured you and how I preferred you to (all) creatures. |
| Arberry | Children of Israel, remember My blessing wherewith I blessed you, and that I have preferred you above all beings; |
| Shakir | O children of Israel! call to mind My favor which I bestowed on you and that I made you excel the nations. |
| Sarwar | Children of Israel, recall My favors to you and the preference that I gave to you over all nations. |
| Khalifa | O Children of Israel, remember My favor which I bestowed upon you, and that I blessed you more than any other people. |
| Hilali/Khan | O Children of Israel! Remember My Favour which I bestowed upon you and that I preferred you to the Alameen (mankind and jinns) (of your time period, in the past). |
| H/K/Saheeh | O Children of Israel, remember My favor that I have bestowed upon you and that I preferred you over the worlds. |
| Malik | O’ Children of Israel! Remember My favors which I bestowed upon You; that I exalted you above all other nations.[47] |
| QXP | (Once again) O Children of Israel! Remember the Bliss I bestowed upon you and gave you distinction among the nations of your times (when you were faithful to My Commands). |
| Maulana Ali | O Children of Israel, call to mind My favour which I bestowed on you and that I made you excel the nations. |
| Free Minds | O Children of Israel, remember My blessings that I had blessed you with, and that I had preferred you to all the worlds! |
| Qaribullah | Children of Israel, remember the favors I have bestowed on you, and that I have preferred you (the prophets among you) above the worlds. |
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| George Sale | O children of Israel, remember my favour wherewith I have favoured you, and that I have preferred you above all nations: |
| JM Rodwell | O children of Israel! remember my favour wherewith I shewed favour upon you; for verily to you above all human beings have I been bounteous. |
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| Asad | O children of Israel! Remember those blessings of Mine with which I graced you, and how I favoured you above all other people; |
al-Baqarah 002:048
| 2:48 واتقوا يوما لاتجزي نفس عن نفس شيئا ولايقبل منها شفاعة ولايؤخذ منها عدل ولاهم ينصرون |
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| Transliteration | Waittaqoo yawman la tajzee nafsun AAan nafsin shay-an wala yuqbalu minha shafaAAatun wala yu/khathu minha AAadlun wala hum yunsaroona |
| Literal | And fear a day/time, no self rewards/substitutes from a self a thing, and no mediation (is to) be accepted/received from it, and no ransom/redemption (is to) be taken from it, and nor they be given victory . |
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| Yusuf Ali | Then guard yourselves against a day when one soul shall not avail another nor shall intercession be accepted for her, nor shall compensation be taken from her, nor shall anyone be helped (from outside). |
| Pickthal | And guard yourselves against a day when no soul will in aught avail another, nor will intercession be accepted from it, nor will compensation be received from it, nor will they be helped. |
| Arberry | and beware of a day when no soul for another shall give satisfaction, and no intercession shall be accepted from it, nor any counterpoise be taken, neither shall they be helped. |
| Shakir | And be on your guard against a day when one soul shall not avail another in the least, neither shall intercession on its behalf be accepted, nor shall any compensation be taken from it, nor shall they be helped. |
| Sarwar | Have fear of the day when every soul will be responsible for itself. No intercession or ransom will be accepted and no one will receive help. |
| Khalifa | Beware of the day when no soul can avail another soul, no intercession will be accepted, no ransom can be paid, nor can anyone be helped. |
| Hilali/Khan | And fear a Day (of Judgement) when a person shall not avail another, nor will intercession be accepted from him nor will compensation be taken from him nor will they be helped. |
| H/K/Saheeh | And fear a Day when no soul will suffice for another soul at all, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be aided. |
| Malik | Guard yourselves against the Day on which one soul shall not avail another - no intercession shall be accepted, no ransom shall be taken and no help shall be given.[48] |
| QXP | And beware of the Day when all actions will encounter Absolute Justice (and contrary to your thinking) no person will avail another, and neither intercession, nor any compensation will be accepted. And no one will be helped (except by their own actions). |
| Maulana Ali | And guard yourselves against a day when no soul will avail another in the least, neither will intercession be accepted on its behalf, nor will compensation be taken from it, nor will they be helped. |
| Free Minds | And beware of a Day where no soul can avail another soul, nor will any intercession be accepted from it, nor will any ransom be taken, nor will they have supporters. |
| Qaribullah | Guard yourselves against the Day when no soul can avail a thing to another, when neither intercession nor ransom shall be accepted from it, nor will they be helped. |
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| George Sale | Dread the day wherein one soul shall not make satisfaction for another soul, neither shall any intercession be accepted from them, nor shall any compensation be received, neither shall they be helped. |
| JM Rodwell | And fear ye the day when soul shall not satisfy for soul at all, nor shall any intercession be accepted from them, nor shall any ransom be taken, neither shall they be helped. |
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| Asad | and remain conscious of [the coming of] a Day when no human being shall in the least avail another, nor shall intercession be accepted from any of them, nor ransom taken from them, and none shall be succoured. |
al-Baqarah 002:049
| 2:49 واذ نجيناكم من ال فرعون يسومونكم سوء العذاب يذبحون ابناءكم ويستحيون نساءكم وفي ذلكم بلاء من ربكم عظيم |
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| Transliteration | Wa-ith najjaynakum min ali firAAawna yasoomoonakum soo-a alAAathabi yuthabbihoona abnaakum wayastahyoona nisaakum wafee thalikum balaon min rabbikum AAatheemun |
| Literal | And when/where We saved/rescued you, from Pharaoh's family, they burden/impose upon you (with) the torture's evil (worst), they slaughter your sons and they shame your women, and in that (is) a great test from your Lord. |
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| Yusuf Ali | And remember, We delivered you from the people of Pharaoh: They set you hard tasks and punishments, slaughtered your sons and let your women-folk live; therein was a tremendous trial from your Lord. |
| Pickthal | And (remember) when We did deliver you from Pharaoh's folk, who were afflicting you with dreadful torment, slaying your sons and sparing your women: that was a tremendous trial from your Lord. |
| Arberry | And when We delivered you from the folk of Pharaoh who were visiting you with evil chastisement, slaughtering your sons, and sparing your women; and in that was a grievous trial from your Lord. |
| Shakir | And when We delivered you from Firon's people, who subjected you to severe torment, killing your sons and sparing your women, and in this there was a great trial from your Lord. |
| Sarwar | (Children of Israel, recall My favor) of saving you from the Pharaoh's people who afflicted you with the worst kind of cruelty, slaying your sons and sparing your women. Your suffering was indeed a great trial from your Lord. |
| Khalifa | Recall that we saved you from Pharaoh's people who inflicted upon you the worst persecution, slaying your sons and sparing your daughters. That was an exacting test from your Lord. |
| Hilali/Khan | And (remember) when We delivered you from Firauns (Pharaoh) people, who were afflicting you with a horrible torment, killing your sons and sparing your women, and therein was a mighty trial from your Lord. |
| H/K/Saheeh | And [recall] when We saved your forefathers from the people of Pharaoh, who afflicted you with the worst torment, slaughtering your [newborn] sons and keeping your females alive. And in that was a great trial from your Lord. |
| Malik | Remember how We delivered you from the people of Pharaoh: they had subjected you to severe torment, killing your sons and sparing your daughters; you were facing a tremendous trial from your Lord.[49] |
| QXP | Also remember when We saved you from Pharaoh's people. They persecuted you to the extent that they killed your sons and spared your women. That was a great tribulation for you from your Lord's Law of Requital. |
| Maulana Ali | And when We delivered you from Pharaoh's people, who subjected you to severe torment, killing your sons and sparing your women, and in this there was a great trial from your Lord. |
| Free Minds | And We saved you from the people of Pharaoh; they were punishing you with severe retribution, killing your children, and raping your women. In that was a great trial from your Lord. |
| Qaribullah | (Remember) how We saved you from Pharaoh's people who had oppressed you cruelly, slaying your sons and sparing your women. Surely, that was a great trial from your Lord. |
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| George Sale | Remember when we delivered you from the people of Pharaoh, who grievously oppressed you, they slew your male children, and let your females live: Therein was a great trial from your Lord. |
| JM Rodwell | And remember when we rescued you from the people of Pharaoh, who had laid on you a cruel chastisement. They slew your male children, and let only your females live: and in this was a great trial from your Lord: |
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| Asad | And [remember the time] when We saved you from Pharaoh's people, who afflicted you with cruel suffering, slaughtering your sons and sparing [only] your women - which was an awesome trial from your Sustainer; |
al-Baqarah 002:050
| 2:50 واذ فرقنا بكم البحر فانجيناكم واغرقنا ال فرعون وانتم تنظرون |
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| Transliteration | Wa-ith faraqna bikumu albahra faanjaynakum waaghraqna ala firAAawna waantum tanthuroona |
| Literal | And when/where We separated with you the sea , so We saved/rescued you, and We drowned/sunk Pharaoh's people and (while) you are looking/watching . |
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| Yusuf Ali | And remember We divided the sea for you and saved you and drowned Pharaoh's people within your very sight. |
| Pickthal | And when We brought you through the sea and rescued you, and drowned the folk of Pharaoh in your sight. |
| Arberry | And when We divided for you the sea and delivered you, and drowned Pharaoh's folk while you were beholding. |
| Shakir | And when We parted the sea for you, so We saved you and drowned the followers of Firon and you watched by. |
| Sarwar | We parted the sea to save you and drowned Pharaoh's people before your very eyes. |
| Khalifa | Recall that we parted the sea for you; we saved you and drowned Pharaoh's people before your eyes. |
| Hilali/Khan | And (remember) when We separated the sea for you and saved you and drowned Firauns (Pharaoh) people while you were looking (at them, when the sea-water covered them). |
| H/K/Saheeh | And [recall] when We parted the sea for you and saved you and drowned the people of Pharaoh while you were looking on. |
| Malik | And We parted the Sea for you, taking you to safety, and drowned Pharoah’s people before your very eyes.[50] |
| QXP | Thus We parted the sea and rescued you and drowned the people of Pharaoh as you were watching. (This Exodus brought you to the safety of Sinai from the persecution in Egypt). |
| Maulana Ali | And when We parted the sea for you, so We saved you and drowned the people of Pharaoh while you saw. |
| Free Minds | And We parted the sea for you, thus We saved you and drowned the people of Pharaoh while you were watching. |
| Qaribullah | We parted the sea for you, and, taking you to safety, drowned the family of Pharaoh before your eyes. |
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| George Sale | And when we divided the sea for you and delivered you, and drowned Pharaoh's people while ye looked on. |
| JM Rodwell | And when we parted the sea for you, and saved you, and drowned the people of Pharaoh, while ye were looking on: |
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| Asad | and when We cleft the sea before you, and thus saved you and caused Pharaoh's people to drown before your very eyes; |
al-Baqarah 002:051
| 2:51 واذ واعدنا موسى اربعين ليلة ثم اتخذتم العجل من بعده وانتم ظالمون |
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| Transliteration | Wa-ith waAAadna moosa arbaAAeena laylatan thumma ittakhathtumu alAAijla min baAAdihi waantum thalimoona |
| Literal | And when/where We promised Moses forty nights, then you took the calf from after him, and you are unjust/oppressive. |
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| Yusuf Ali | And remember We appointed forty nights for Moses, and in his absence ye took the calf (for worship), and ye did grievous wrong. |
| Pickthal | And when We did appoint for Moses forty nights (of solitude), and then ye chose the calf, when he had gone from you, and were wrong-doers. |
| Arberry | And when We appointed with Moses forty nights then you took to yourselves the Calf after him and you were evildoers; |
| Shakir | And when We appointed a time of forty nights with Musa, then you took the calf (for a god) after him and you were unjust. |
| Sarwar | Then We called Moses for an appointment of forty nights. You began to worship the calf in his absence, doing wrong to yourselves. |
| Khalifa | Yet, when we summoned Moses for forty nights, you worshiped the calf in his absence, and turned wicked. |
| Hilali/Khan | And (remember) when We appointed for Moosa (Moses) forty nights, and (in his absence) you took the calf (for worship), and you were Zalimoon (polytheists and wrong-doers, etc.). |
| H/K/Saheeh | And [recall] when We made an appointment with Moses for forty nights. Then you took [for worship] the calf after him, while you were wrongdoers. |
| Malik | Remember when We communed with Moses for forty nights and in his absence you took the calf for worship, thus committing a wicked transgression.[51] |
| QXP | (Instead of being grateful, you did a weird thing.) While We summoned Moses for forty nights to reveal Our Commandments, you chose the calf when he had gone from you. You were once again relegating the Truth. ('Zulm' = Displace something from its rightful place). |
| Maulana Ali | And when We appointed a time of forty nights with Moses, then you took the calf (for a god) after him, and you were unjust. |
| Free Minds | And We appointed a meeting time for Moses of forty nights, but then you took the calf after him while you were wicked. |
| Qaribullah | We appointed for Moses forty nights, but in his absence you took the calf, thereby committing harm. |
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| George Sale | And when we treated with Moses forty nights; then ye took the calf for your God, and did evil; |
| JM Rodwell | And when we were in treaty with Moses forty nights: then during his absence took ye the calf and acted wickedly: |
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| Asad | and when We appointed for Moses forty nights [on Mount Sinai], and in his absence you took to worshipping the [golden] calf, and thus became evildoers: |
al-Baqarah 002:052
| 2:52 ثم عفونا عنكم من بعد ذلك لعلكم تشكرون |
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| Transliteration | Thumma AAafawna AAankum min baAAdi thalika laAAallakum tashkuroona |
| Literal | Then We forgave on you from after that, maybe you thank/be grateful. |
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| Yusuf Ali | Even then We did forgive you; there was a chance for you to be grateful. |
| Pickthal | Then, even after that, We pardoned you in order that ye might give thanks. |
| Arberry | then We pardoned you after that, that haply you should be thankful. |
| Shakir | Then We pardoned you after that so that you might give thanks. |
| Sarwar | Afterwards, We forgave you so that you would perhaps appreciate Our favors. |
| Khalifa | Still, we pardoned you thereafter that you may be appreciative. |
| Hilali/Khan | Then after that We forgave you so that you might be grateful. |
| H/K/Saheeh | Then We forgave you after that so perhaps you would be grateful. |
| Malik | Even then We forgave you, so that you might become grateful.[52] |
| QXP | Then, even after that, We pardoned you and gave you another chance to be practically thankful. (2:56). |
| Maulana Ali | Then We pardoned you after that so that you might give thanks. |
| Free Minds | Then We forgave you after that, perhaps you would be thankful. |
| Qaribullah | Yet after that We pardoned you, so that you might give thanks. |
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| George Sale | yet afterwards we forgave you, that preadventure ye might give thanks. |
| JM Rodwell | Yet after this we forgave you, that ye might be grateful: |
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| Asad | yet, even after that, We blotted out this your sin, so that you might have cause to be grateful. |
al-Baqarah 002:053
| 2:53 واذ اتينا موسى الكتاب والفرقان لعلكم تهتدون |
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| Transliteration | Wa-ith atayna moosa alkitaba waalfurqana laAAallakum tahtadoona |
| Literal | And when We gave Moses The Book and the Separator of Right and Wrong , maybe you (will) be guided. |
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| Yusuf Ali | And remember We gave Moses the Scripture and the Criterion (Between right and wrong): There was a chance for you to be guided aright. |
| Pickthal | And when We gave unto Moses the Scripture and the criterion (of right and wrong), that ye might be led aright. |
| Arberry | And when We gave to Moses the Book and the Salvation, that haply you should be guided. |
| Shakir | And when We gave Musa the Book and the distinction that you might walk aright. |
| Sarwar | We gave Moses the Book and the criteria (of discerning right from wrong) so that perhaps you would be rightly guided. |
| Khalifa | Recall that we gave Moses scripture and the statute book, that you may be guided. |
| Hilali/Khan | And (remember) when We gave Moosa (Moses) the Scripture (the Taurat (Torah)) and the criterion (of right and wrong) so that you may be guided aright. |
| H/K/Saheeh | And [recall] when We gave Moses the Scripture and criterion that perhaps you would be guided. |
| Malik | We gave Moses the Holy Book (Torah) and the criterion of right and wrong so that you might be rightly guided.[53] |
| QXP | For this purpose We gave Moses a Code of Law, and the Criterion for you to clearly distinguish between right and wrong that you might be led aright. |
| Maulana Ali | And when We gave Moses the Book and the Discrimination that you might walk aright. |
| Free Minds | And We gave Moses the Scripture and the criterion, perhaps you would be guided. |
| Qaribullah | And when We gave Moses the Book and the Criterion, so that you might be guided; |
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| George Sale | And when we gave Moses the book of the law, and the distinction between good and evil, that peradventure ye might be directed. |
| JM Rodwell | And when we gave Moses the Book and the Illumination in order to your guidance: |
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| Asad | And [remember the time] when We vouchsafed unto Moses the divine writ-and [thus] a standard by which to discern the true from the false -so that you might be guided aright; |
al-Baqarah 002:054
| 2:54 واذ قال موسى لقومه ياقوم انكم ظلمتم انفسكم باتخاذكم العجل فتوبوا الى بارئكم فاقتلوا انفسكم ذلكم خير لكم عند بارئكم فتاب عليكم انه هو التواب الرحيم |
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| Transliteration | Wa-ith qala moosa liqawmihi ya qawmi innakum thalamtum anfusakum biittikhathikumu alAAijla fatooboo ila bari-ikum faoqtuloo anfusakum thalikum khayrun lakum AAinda bari-ikum fataba AAalaykum innahu huwa alttawwabu alrraheemu |
| Literal | And when Moses said to his nation: "You my nation, that you caused injustice to yourselves, because (of) your taking the calf (to worship), so repent to your creator , so fight/kill yourselves, that is best for you at your creator ." So, He forgave on you, that He is the forgiver , the most merciful . |
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| Yusuf Ali | And remember Moses said to his people: "O my people! Ye have indeed wronged yourselves by your worship of the calf: So turn (in repentance) to your Maker, and slay yourselves (the wrong-doers); that will be better for you in the sight of your Maker." Then He turned towards you (in forgiveness): For He is Oft-Returning, Most Merciful. |
| Pickthal | And when Moses said unto his people: O my people! Ye have wronged yourselves by your choosing of the calf (for worship) so turn in penitence to your Creator, and kill (the guilty) yourselves. That will be best for you with your Creator and He will relent toward you. Lo! He is the Relenting, the Merciful. |
| Arberry | And when Moses said to his people, 'My people, you have done wrong against yourselves by your taking the Calf; now turn to your Creator and slay one another. That will be better for you in your Creator's sight, and He will turn to you; truly He turns, and is All-compassionate.' |
| Shakir | And when Musa said to his people: O my people! you have surely been unjust to yourselves by taking the calf (for a god), therefore turn to your Creator (penitently), so kill your people, that is best for you with your Creator: so He turned to you (mercifully), for surely He is the Oft-returning (to mercy), the Merciful. |
| Sarwar | Moses said to his people, "My people, you have done wrong to yourselves by worshipping the calf. Seek pardon from your Lord and slay yourselves." He told them that it would be best for them in the sight of their Lord, Who would forgive them, for He is All-forgiving and All-merciful. |
| Khalifa | Recall that Moses said to his people, "O my people, you have wronged your souls by worshiping the calf. You must repent to your Creator. You shall kill your egos. This is better for you in the sight of your Creator." He did redeem you. He is the Redeemer, Most Merciful. |
| Hilali/Khan | And (remember) when Moosa (Moses) said to his people: "O my people! Verily, you have wronged yourselves by worshipping the calf. So turn in repentance to your Creator and kill yourselves (the innocent kill the wrongdoers among you), that will be better for you with your Lord." Then He accepted your repentance. Truly, He is the One Who accepts repentance, the Most Merciful. |
| H/K/Saheeh | And [recall] when Moses said to his people, "O my people, indeed you have wronged yourselves by your taking of the calf [for worship]. So repent to your Creator and kill yourselves. That is best for [all of] you in the sight of your Creator." Then He accepted your repentance; indeed, He is the Accepting of repentance, the Merciful. |
| Malik | Remember when Moses returned with the Divine Book, he said to his people: "O my people! You have indeed grievously wronged yourselves by taking the calf for worship; so turn in repentance to your Creator and slay the culprits among you; that will be best for you in His sight." He accepted your repentance; surely He is the Forgiving, the Merciful.[54] |
| QXP | When Moses returned, he said to his people, "My people! You have hurt your own 'Selves' (by worshiping the calf (7:152)). Turn in repentance to your Maker and kill your slavish mentality. That will be best for you in the Sight of your Maker." Thereupon He accepted your repentance. Verily, He is the Acceptor of repentance, the Merciful. |
| Maulana Ali | And when Moses said to his people: O my people, you have surely wronged yourselves by taking the calf (for a god), so turn to your Creator (penitently), and kill your passions. That is best for you with your Creator. So He turned to you (mercifully). Surely He is the Oft-returning (to mercy), the Merciful. |
| Free Minds | And Moses said to his people: "O my people, you have wronged your souls by taking the calf, so repent to your Maker, and kill yourselves. That is better for you with your Maker, so He would forgive you. He is the Forgiving, the Merciful." |
| Qaribullah | and when Moses said to his nation: 'My nation, you have harmed yourselves by taking the calf (to worship). So turn in repentance to your Creator and slay yourselves. That will be best for you with your Creator. ' And He shall accept you. He is the Receiver of Repentance, the Merciful. |
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| George Sale | And when Moses said unto his people, O my people, verily ye have injured your own souls, by your taking the calf for your God; therefore be turned unto your Creator, and slay those among you who have been guilty of that crime; this will be better for you in the sight of your Creator; and thereupon He turned unto you, for He is easy to be reconciled, and merciful. |
| JM Rodwell | And remember when Moses said to his people, "O my people! verily ye - have sinned to your own hurt, by your taking the calf to worship it: Be turned then to your creator, and slay the guilty among you; this will be best for you with your creator:" Then tur |
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| Asad | and when Moses said unto his people: "O my people! Verily, you have sinned against yourselves by worshipping the calf; turn, then. in repentance to your Maker and mortify yourselves; this will be the best for you in your Maker's sight." And thereupon He accepted your repentance: for, behold, He alone is the Acceptor of Repentance, the Dispenser of Grace. |
al-Baqarah 002:055
| 2:55 واذ قلتم ياموسى لن نؤمن لك حتى نرى الله جهرة فاخذتكم الصاعقة وانتم تنظرون |
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| Transliteration | Wa-ith qultum ya moosa lan nu/mina laka hatta nara Allaha jahratan faakhathatkumu alssaAAiqatu waantum tanthuroona |
| Literal | And when you said: "You, Moses, we will never believe to you until we see God openly , so the death/cry of torture took/punished you, and you are looking/watching . |
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| Yusuf Ali | And remember ye said: "O Moses! We shall never believe in thee until we see Allah manifestly," but ye were dazed with thunder and lighting even as ye looked on. |
| Pickthal | And when ye said: O Moses! We will not believe in thee till we see Allah plainly; and even while ye gazed the lightning seized you. |
| Arberry | And when you said, 'Moses, we will not believe thee till we see God openly'; and the thunderbolt took you while you were beholding. |
| Shakir | And when you said: O Musa! we will not believe in you until we see Allah manifestly, so the punishment overtook you while you looked on. |
| Sarwar | When you argued with Moses, saying that you were not going to believe him unless you could see God with your own eyes, the swift wind struck you and you could do nothing but watch. |
| Khalifa | Recall that you said, "O Moses, we will not believe unless we see GOD, physically." Consequently, the lightning struck you, as you looked. |
| Hilali/Khan | And (remember) when you said: "O Moosa (Moses)! We shall never believe in you till we see Allah plainly." But you were seized with a thunderbolt (lightning) while you were looking. |
| H/K/Saheeh | And [recall] when you said, "O Moses, we will never believe you until we see Allah outright"; so the thunderbolt took you while you were looking on. |
| Malik | Remember when you said: "O Moses! We shall never believe you until we see Allah with our own eyes," a thunderbolt struck you while you were looking on and you fell dead.[55] |
| QXP | And recall when you told Moses, " We won't believe in you until we see Allah face to face." (This happened because you had programmed your minds into the primitive ways of the "age of worship" when humans could only appreciate the tangible. At that level of intellect, humans come to fear natural phenomena). Thus, when you saw the lightening thunder (and the challenges of life) you almost fell dead in fright. (Losing your reason (7:155)). |
| Maulana Ali | And when you said: O Moses, we will not believe in thee till we see Allah manifestly, so the punishment overtook you while you looked on. |
| Free Minds | And you said: "O Moses, we will not believe you until we see God openly!" So the lightning bolt took you while you were still staring. |
| Qaribullah | And when you said to Moses: 'We will not believe in you until we see Allah openly, ' a thunderbolt struck you whilst you were looking. |
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| George Sale | And when ye said, O Moses, we will not believe thee, untill we see God manifestly; therefore a punishment came upon you, while ye looked on; |
| JM Rodwell | And when ye said, "O Moses! we will not believe thee until we see God plainly;" the thunderbolt fell upon you while ye were looking on: |
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| Asad | And [remember] when you said, "O Moses. indeed we shall not believe thee unto we see God face to face!" - whereupon the thunderbolt of punishment overtook you before your very eyes. |
al-Baqarah 002:056
| 2:56 ثم بعثناكم من بعد موتكم لعلكم تشكرون |
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| Transliteration | Thumma baAAathnakum min baAAdi mawtikum laAAallakum tashkuroona |
| Literal | Then We revived/resurrected you from after your death/lifelessness , maybe you thank/be grateful. |
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| Yusuf Ali | Then We raised you up after your death: Ye had the chance to be grateful. |
| Pickthal | Then We revived you after your extinction, that ye might give thanks. |
| Arberry | Then We raised you up after you were dead, that haply you should be thankful. |
| Shakir | Then We raised you up after your death that you may give thanks. |
| Sarwar | Then We brought you back to life in the hope that you might appreciate Our favors. |
| Khalifa | We then revived you, after you had died, that you may be appreciative. |
| Hilali/Khan | Then We raised you up after your death, so that you might be grateful. |
| H/K/Saheeh | Then We revived you after your death that perhaps you would be grateful. |
| Malik | Then We raised you up after your death; so that you might be grateful.[56] |
| QXP | Then We revived you, and raised you from a dead to a living nation so that you might be practically grateful (by setting up the Benevolent Order). |
| Maulana Ali | Then We raised you up after your stupor that you might give thanks. |
| Free Minds | Then We resurrected you after your death that you may be appreciative. |
| Qaribullah | Then We raised you from your death, so that you might give thanks. |
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| George Sale | then we raised you to life after ye had been dead, that peradventure ye might give thanks. |
| JM Rodwell | Then we raised you to life after ye had been dead, that haply ye might give thanks: |
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| Asad | But We raised you again after you had been as dead, so that you might have cause to be grateful. |
al-Baqarah 002:057
| 2:57 وظللنا عليكم الغمام وانزلنا عليكم المن والسلوى كلوا من طيبات ما رزقناكم وما ظلمونا ولكن كانوا انفسهم يظلمون |
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| Transliteration | Wathallalna AAalaykumu alghamama waanzalna AAalaykumu almanna waalssalwa kuloo min tayyibati ma razaqnakum wama thalamoona walakin kanoo anfusahum yathlimoona |
| Literal | And We overshadowed on you the clouds , and We descended on you the mana (sweet gluey substance) and the quails/amusement . Eat from (the) goodness (of) what We provided for you , and they did not cause injustice to Us, and but they were (to) themselves causing injustice. |
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| Yusuf Ali | And We gave you the shade of clouds and sent down to you Manna and quails, saying: "Eat of the good things We have provided for you:" (But they rebelled); to us they did no harm, but they harmed their own souls. |
| Pickthal | And We caused the white cloud to overshadow you and sent down on you the manna and the quails, (saying): Eat of the good things wherewith We have provided you - they wronged Us not, but they did wrong themselves. |
| Arberry | And We outspread the cloud to overshadow you, and We sent down manna and quails upon you: 'Eat of the good things wherewith We have provided you. And they worked no wrong upon Us, but themselves they wronged. |
| Shakir | And We made the clouds to give shade over you and We sent to you manna and quails: Eat of the good things that We have given you; and they did not do Us any harm, but they made their own souls suffer the loss. |
| Sarwar | We provided you with shade from the clouds and sent down manna and quails as the best pure sustenance for you to eat. They (children of Israel) did not wrong Us but wronged themselves. |
| Khalifa | We shaded you with clouds (in Sinai), and sent down to you manna and quails: "Eat from the good things we provided for you." They did not hurt us (by rebelling); they only hurt their own souls. |
| Hilali/Khan | And We shaded you with clouds and sent down on you Al-Manna and the quails, (saying): "Eat of the good lawful things We have provided for you," (but they rebelled). And they did not wrong Us but they wronged themselves. |
| H/K/Saheeh | And We shaded you with clouds and sent down to you manna and quails, [saying], "Eat from the good things with which We have provided you." And they wronged Us not but they were [only] wronging themselves. |
| Malik | And We even provided you the shade of clouds and sent down to you manna and salva) saying: "Eat of the good things We have provided for you;" in spite of these favors your forefathers violated our commandments. However, by violating our commandments they did not harm Us, but they harmed their own souls.[57] |
| QXP | (When you mended your ways, and established the Divine System) you saw the cool shade of Our Mercy and We bestowed upon you Our Bounties in abundance, the heavenly sustenance. "Partake of the decent things We have provided you." And they had done no harm unto Us - But they certainly had harmed their own 'Selves'. |
| Maulana Ali | And We made the clouds to give shade over you and We sent to you manna and quails. Eat of the good things that We have given you. And they did not do Us any harm, but they wronged their own souls. |
| Free Minds | And We shaded you with clouds, and sent down to you manna and quails: "Eat from the goodness of the provisions We have provided you." They did not wrong Us, but it was their souls that they wronged. |
| Qaribullah | We caused the clouds to cast their shadow over you and sent down for you manna and quails, (saying:) 'Eat of the good things We have provided you. 'Indeed, they did not harm Us, but they harmed themselves. |
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| George Sale | And We caused clouds to overshadow you, and manna and quails to descend upon you, saying, eat of the food things which We have given you for food: And they injured not Us, but injured their own souls. |
| JM Rodwell | And we caused the clouds to overshadow you, and we sent down manna and quails upon you;-"Eat of the good things we have give you for sustenance;"-and they injured not us but they injured themselves. |
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| Asad | And We caused the clouds to comfort you with their shade, and sent down unto you manna and quails. [saying,] "Partake of the good things which We have provided for you as sustenance." And [by all their sinning] they did no harm unto Us-but [only] against their own selves did they sin. |
al-Baqarah 002:058
| 2:58 واذ قلنا ادخلوا هذه القرية فكلوا منها حيث شئتم رغدا وادخلوا الباب سجدا وقولوا حطة نغفر لكم خطاياكم وسنزيدالمحسنين |
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| Transliteration | Wa-ith qulna odkhuloo hathihi alqaryata fakuloo minha haythu shi/tum raghadan waodkhuloo albaba sujjadan waqooloo hittatun naghfir lakum khatayakum wasanazeedu almuhsineena |
| Literal | And when We said: "Enter this village/urban city, so eat from it where/when you willed/wanted easily/comfortably and enter the door/entrance prostrating and say humility/forgiveness (be humble) ,We (will) forgive for you your sins/wrongs/mistakes , and We will increase the good doers . |
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| Yusuf Ali | And remember We said: "Enter this town, and eat of the plenty therein as ye wish; but enter the gate with humility, in posture and in words, and We shall forgive you your faults and increase (the portion of) those who do good." |
| Pickthal | And when We said: Go into this township and eat freely of that which is therein, and enter the gate prostrate, and say: "Repentance." We will forgive you your sins and will increase (reward) for the right-doers. |
| Arberry | And when We said, 'Enter this township, and eat easefully of it wherever you will, and enter in at the gate, prostrating, and say, Unburdening; We will forgive you your transgressions, and increase the good-doers.' |
| Shakir | And when We said: Enter this city, then eat from it a plenteous (food) wherever you wish, and enter the gate making obeisance, and say, forgiveness. We will forgive you your wrongs and give more to those who do good (to others). |
| Sarwar | (Children of Israel, recall My favors) when We told you, "Enter this city, enjoy eating whatever you want therein, prostrate yourselves and ask forgiveness when passing through the gate, and We shall forgive your sins, and add to the rewards of the righteous ones". |
| Khalifa | Recall that we said, "Enter this town, where you will find as many provisions as you like. Just enter the gate humbly, and treat the people nicely. We will then forgive your sins, and increase the reward for the pious." |
| Hilali/Khan | And (remember) when We said: "Enter this town (Jerusalem) and eat bountifully therein with pleasure and delight wherever you wish, and enter the gate in prostration (or bowing with humility) and say: Forgive us, and We shall forgive you your sins and shall increase (reward) for the good-doers." |
| H/K/Saheeh | And [recall] when We said, "Enter this city and eat from it wherever you will in [ease and] abundance, and enter the gate bowing humbly and say, 'Relieve us of our burdens.' We will [then] forgive your sins for you, and We will increase the doers of good [in goodness and reward]." |
| Malik | Remember when We said: "Enter this town and eat whatever you wish to your heart's content; make your way through the gates, with humility saying; ‘we repent.' We shall forgive you your sins and We shall increase the provisions for the righteous among you.[58] |
| QXP | Then We commanded you, "Enter this town (the sacred land of Palestine (5:21)) and enjoy the provisions - partake as you desire. But enter the gate humbly saying, HITTATUN (Our Lord! Pardon our misdeeds since we mend our ways). Then do what you say and We shall forgive you your faults and amply reward the doers of good." |
| Maulana Ali | And when We said: Enter this city, then eat from it a plenteous (food) whence you wish, and enter the gate submissively, and make petition for forgiveness. We will forgive you your wrongs and increase the reward of those who do good (to others). |
| Free Minds | And We said: "Enter this town, and eat from it as plentifully as you wish; and enter the gate while prostrating, and Say: "Our load is removed", We will then forgive your mistakes, and We will increase for the good doers." |
| Qaribullah | 'Enter this village, ' We said, 'and eat wherever you will and as much as you wish. Make your way prostrating through the gates, saying: "Unburdening." We shall forgive you your sins and We will increase the gooddoers. ' |
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| George Sale | And when We said, enter into this city, and eat of the provisions thereof plentifully as ye will; and enter the gate worshipping, and say, forgiveness! We will pardon you your sins, and give increase unto the well-doers. |
| JM Rodwell | And when we said, "Enter this city, and eat therefrom plentifully, at your will, and enter the gate with prostrations, and say, 'Forgiveness;' and we will pardon you your sins, and give an increase to the doers of good:"- |
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| Asad | And [remember the time] when We said: "Enter this land, and eat of its food as you may desire. abundantly; but enter the gate humbly and say, `Remove Thou from us the burden of our sins', [whereupon] We shall forgive you your sins, and shall amply reward the doers of good." |
al-Baqarah 002:059
| 2:59 فبدل الذين ظلموا قولا غير الذي قيل لهم فانزلنا على الذين ظلموا رجزا من السماء بما كانوا يفسقون |
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| Transliteration | Fabaddala allatheena thalamoo qawlan ghayra allathee qeela lahum faanzalna AAala allatheena thalamoo rijzan mina alssama-i bima kanoo yafsuqoona |
| Literal | Those who caused injustice/oppression , so (they) exchanged/replaced a saying other than what was said to them, so We descended on those who caused injustice/oppression, filth/torture from the sky/space with what they were debauching . |
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| Yusuf Ali | But the transgressors changed the word from that which had been given them; so We sent on the transgressors a plague from heaven, for that they infringed (Our command) repeatedly. |
| Pickthal | But those who did wrong changed the word which had been told them for another saying, and We sent down upon the evil-doers wrath from heaven for their evil-doing. |
| Arberry | Then the evildoers substituted a saying other than that which had been said to them; so We sent down upon the evildoers wrath out of heaven for their ungodliness. |
| Shakir | But those who were unjust changed it for a saying other than that which had been spoken to them, so We sent upon those who were unjust a pestilence from heaven, because they transgressed. |
| Sarwar | The unjust ones among you changed what they were told to say. Then, We afflicted them with a torment from the heavens for their evil deeds. |
| Khalifa | But the wicked among them carried out commands other than the commands given to them. Consequently, we sent down upon the transgressors condemnation from the sky, due to their wickedness. |
| Hilali/Khan | But those who did wrong changed the word from that which had been told to them for another, so We sent upon the wrong-doers Rijzan (a punishment) from the heaven because of their rebelling against Allahs Obedience. (Tafsir At-Tabaree, Vol. I, Page 305). |
| H/K/Saheeh | But those who wronged changed [those words] to a statement other than that which had been said to them, so We sent down upon those who wronged a punishment from the sky because they were defiantly disobeying. |
| Malik | But the wrongdoers changed Our Words from that which they were asked to say, so We sent down a scourge from heaven as a punishment for their transgression.[59] |
| QXP | But, the transgressors altered the Word which had been instructed to them for another word and thought changing their attitude of humility. And so, We sent down upon the transgressors a heavenly Requital for their drifting away from the Commands. (You became shaky in your resolve losing courage and the Sacred Land became forbidden for you for forty years (2:61), (3:21), (5:22-26)). |
| Maulana Ali | But those who were unjust changed the word which had been spoken to them, for another saying, so We sent upon the wrongdoers a pestilence from heaven, because they transgressed. |
| Free Minds | But the wicked altered what was said to them to a different saying, thus We sent down upon the wicked an affliction from the heaven for what they had transgressed. |
| Qaribullah | But the harmdoers tampered with Our Words, different from that said to them, and We let loose on the harmdoers a scourge from heaven as a punishment for their debauchery. |
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| George Sale | But the ungodly changed the expression into another, different from what had been spoken unto them; and we sent down upon the ungodly indignation from heaven, because they had transgressed. |
| JM Rodwell | But the evil-doers changed that word into another than that spoken to them, and we sent down upon those evil-doers wrath from heaven, for that they had done amiss: |
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| Asad | But those who were bent on evildoing substituted another saying for that which had been given them: and so We sent down upon those evildoers a plague from heaven in requital for all their iniquity. |
al-Baqarah 002:060
| 2:60 واذا استسقى موسى لقومه فقلنا اضرب بعصاك الحجر فانفجرت منه اثنتا عشرة عينا قد علم كل اناس مشربهم كلوا واشربوا من رزق الله ولاتعثوا في الارض مفسدين |
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| Transliteration | Wa-ithi istasqa moosa liqawmihi faqulna idrib biAAasaka alhajara fainfajarat minhu ithnata AAashrata AAaynan qad AAalima kullu onasin mashrabahum kuloo waishraboo min rizqi Allahi wala taAAthaw fee al-ardi mufsideena |
| Literal | And when Moses asked for drink for his nation, so We said: "Hit/move/palpitate with your stick/cane the stone, so twelve water springs/wells burst/flowed from it, each people had known their drinking place. Eat and drink from God's provision and do not corrupt in the Earth/land corrupting/disordering ." |
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| Yusuf Ali | And remember Moses prayed for water for his people; We said: "Strike the rock with thy staff." Then gushed forth therefrom twelve springs. Each group knew its own place for water. So eat and drink of the sustenance provided by Allah, and do no evil nor mischief on the (face of the) earth. |
| Pickthal | And when Moses asked for water for his people, We said: Smite with thy staff the rock. And there gushed out therefrom twelve springs (so that) each tribe knew their drinking-place. Eat and drink of that which Allah hath provided, and do not act corruptly, making mischief in the earth. |
| Arberry | And when Moses sought water for his people, so We said, 'Strike with thy staff the rock'; and there gushed forth from it twelve fountains; all the people knew now their drinking-place. 'Eat and drink of God's providing, and mischief not in the earth, doing corruption.' |
| Shakir | And when Musa prayed for drink for his people, We said: Strike the rock with your staff So there gushed from it twelve springs; each tribe knew its drinking place: Eat and drink of the provisions of Allah and do not act corruptly in the land, making mischief. |
| Sarwar | When Moses prayed for rain, We told him to strike the rock with his staff. Thereupon twelve fountains gushed out of the rock and each tribe knew their drinking place. The Lord told them, "Eat and drink from God's bounties and do not abuse the earth with corruption." |
| Khalifa | Recall that Moses sought water for his people. We said, "Strike the rock with your staff." Whereupon, twelve springs gushed out therefrom. The members of each tribe knew their own water. Eat and drink from GOD's provisions, and do not roam the earth corruptingly. |
| Hilali/Khan | And (remember) when Moosa (Moses) asked for water for his people, We said: "Strike the stone with your stick." Then gushed forth therefrom twelve springs. Each (group of) people knew its own place for water. "Eat and drink of that which Allah has provided and do not act corruptly, making mischief on the earth." |
| H/K/Saheeh | And [recall] when Moses prayed for water for his people, so We said, "Strike with your staff the stone." And there gushed forth from it twelve springs, and every people knew its watering place. "Eat and drink from the provision of Allah, and do not commit abuse on the earth, spreading corruption." |
| Malik | Remember the time when Moses prayed for water for his people; We said: "Strike the rock with your staff." Thereupon twelve springs came out of it. Each tribe was assigned its own drinking-place. Then they were commanded: "Eat and drink of what Allah has provided and do not create mischief in the land."[60] |
| QXP | (Remember the times when you were in the Sinai desert and there was shortage of water.) And Moses asked for water for his people, We said, "Smite the rock with your staff." (We guided him to rocks under which were hidden twelve springs of water ready to gush forth. Moses, with the strength of his conviction and with the help of his companions, unclogged those springs) And there gushed out twelve springs so that each of the twelve tribes found their respective source of fresh cool water. Moses said, "Eat and drink of what Allah has provided, and desist from creating inequity and disorder in the land." |
| Maulana Ali | And when Moses prayed for water for his people, We said: March on to the rock with they staff. So there flowed from it twelve springs. Each tribe knew their drinking-place. Eat and drink of the provisions of Allah, and act not corruptly, making mischief in the land. |
| Free Minds | And Moses was seeking water for his people, so We said: "Strike the rock with your staff." Thus twelve springs burst out of it; each tribe then knew from where to drink. "Eat and drink from God's provisions, and do not roam the Earth as corruptors." |
| Qaribullah | (Remember) when Moses prayed for water for his nation, We said to him: 'Strike the Rock with your staff. ' Thereupon twelve springs gushed from it, and each tribe knew their drinking place. 'Eat and drink of that which Allah has provided and do not act evilly in the land, corrupting. ' |
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| George Sale | And when Moses asked drink for his people, We said, strike the rock with thy rod; and there gushed thereout twelve fountains according to the number of the tribes, and all men knew their respective drinking-place. Eat and drink of the bounty of God, and commit not evil in the earth, acting unjustly. |
| JM Rodwell | And when Moses asked drink for his people, we said, "Strike the rock with thy rod;" and from it there gushed twelve fountains: each tribe knew their drinking-place:-"Eat and drink," said we, "of what God hath supplied, and do no wrong on the earth by licen |
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| Asad | And [remember] when Moses prayed for water for his people and We replied, "Strike the rock with thy staff!"-whereupon twelve springs gushed forth from it, so that all the people knew whence to drink. [And Moses said:] "Eat and drink the sustenance provided by God, and do not act wickedly on earth by spreading corruption." |
al-Baqarah 002:061
| 2:61 واذ قلتم ياموسى لن نصبر على طعام واحد فادع لنا ربك يخرج لنا مما تنبت الارض من بقلها وقثائها وفومها وعدسها وبصلها قال اتستبدلون الذي هو ادنى بالذي هو خير اهبطوا مصرا فان لكم ماسالتم وضربت عليهم الذلة والمسكنة وباؤوا بغضب من الله ذلك بانهم كانوا يكفرون بايات الله ويقتلون النبيين بغير الحق ذلك بما عصوا وكانوا يعتدون |
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| Transliteration | Wa-ith qultum ya moosa lan nasbira AAala taAAamin wahidin faodAAu lana rabbaka yukhrij lana mimma tunbitu al-ardu min baqliha waqiththa-iha wafoomiha waAAadasiha wabasaliha qala atastabdiloona allathee huwa adna biallathee huwa khayrun ihbitoo misran fa-inna lakum ma saaltum waduribat AAalayhimu alththillatu waalmaskanatu wabaoo bighadabin mina Allahi thalika bi-annahum kanoo yakfuroona bi-ayati Allahi wayaqtuloona alnnabiyyeena bighayri alhaqqi thalika bima AAasaw wakanoo yaAAtadoona |
| Literal | And when you said: "You Moses, (we) will never be patient on one food, so call for us your lord (to) bring out for us from what the Earth/land sprouts/grows from its vegetables , and its long cucumber , and its legumes , and its lentils and its onions ." He said: "Do you exchange/substitute what it isnearer/weaker/poorer with what it is good/best ? Descend/enter (to the) city/border/region/Egypt , so for you (there is) what you asked/demanded." And it is imposed/forced on them the humiliation/disgrace and the poverty/ oppression and they returned/resided with anger from God, (that is) because they were disbelieving with God's signs/verses/evidences , and (they) kill the prophets without the right , that (is) because (of) what they disobeyed, and they were transgressing/violating . |
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| Yusuf Ali | And remember ye said: "O Moses! we cannot endure one kind of food (always); so beseech thy Lord for us to produce for us of what the earth groweth, -its pot-herbs, and cucumbers, Its garlic, lentils, and onions." He said: "Will ye exchange the better for the worse? Go ye down to any town, and ye shall find what ye want!" They were covered with humiliation and misery; they drew on themselves the wrath of Allah. This because they went on rejecting the Signs of Allah and slaying His Messengers without just cause. This because they rebelled and went on transgressing. |
| Pickthal | And when ye said: O Moses! We are weary of one kind of food; so call upon thy Lord for us that He bring forth for us of that which the earth groweth - of its herbs and its cucumbers and its corn and its lentils and its onions. He said: Would ye exchange that which is higher for that which is lower? Go down to settled country, thus ye shall get that which ye demand. And humiliation and wretchedness were stamped upon them and they were visited with wrath from Allah. That was because they disbelieved in Allah's revelations and slew the prophets wrongfully. That was for their disobedience and transgression. |
| Arberry | And when you said, 'Moses, we will not endure one sort of food; pray to thy Lord for us, that He may bring forth for us of that the earth produces - green herbs, cucumbers, corn, lentils, onions.' He said, 'Would you have in exchange what is meaner for what is better? Get you down to Egypt; you shall have there that you demanded.' And abasement and poverty were pitched upon them, and they were laden with the burden of God's anger; that, because they had disbelieved the signs of God and slain the Prophets unrightfully; that, because they disobeyed, and were transgressors. |
| Shakir | And when you said: O Musa! we cannot bear with one food, therefore pray Lord on our behalf to bring forth for us out of what the earth grows, of its herbs and its cucumbers and its garlic and its lentils and its onions. He said: Will you exchange that which is better for that which is worse? Enter a city, so you will have what you ask for. And abasement and humiliation were brought down upon them, and they became deserving of Allah's wrath; this was so because they disbelieved in the communications of Allah and killed the prophets unjustly; this was so because they disobeyed and exceeded the limits. |
| Sarwar | When you demanded Moses to provide you with a variety of food, saying, "We no longer have patience with only one kind of food, ask your Lord to grow green herbs, cucumbers, corn, lentils, and onions for us," Moses replied, "Would you change what is good for what is worse? Go to any town and you will get what you want." Despised and afflicted with destitution, they brought the wrath of God back upon themselves, for they denied the evidence (of the existence of God) and murdered His Prophets without reason; they were disobedient transgressors. |
| Khalifa | Recall that you said, "O Moses, we can no longer tolerate one kind of food. Call upon your Lord to produce for us such earthly crops as beans, cucumbers, garlic, lentils, and onions." He said, "Do you wish to substitute that which is inferior for that which is good? Go down to Egypt, where you can find what you asked for." They have incurred condemnation, humiliation, and disgrace, and brought upon themselves wrath from GOD. This is because they rejected GOD's revelations, and killed the prophets unjustly. This is because they disobeyed and |
| Hilali/Khan | And (remember) when you said, "O Moosa (Moses)! We cannot endure one kind of food. So invoke your Lord for us to bring forth for us of what the earth grows, its herbs, its cucumbers, its Foom (wheat or garlic), its lentils and its onions." He said, "Would you exchange that which is better for that which is lower? Go you down to any town and you shall find what you want!" And they were covered with humiliation and misery, and they drew on themselves the Wrath of Allah. That was because they used to disbelieve the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah and killed the Prophets wrongfully. That was because they disobeyed and used to transgress the bounds (in their disobedience to Allah, i.e. commit crimes and sins). |
| H/K/Saheeh | And [recall] when you said, "O Moses, we can never endure one [kind of] food. So call upon your Lord to bring forth for us from the earth its green herbs and its cucumbers and its garlic and its lentils and its onions." [Moses] said, "Would you exchange what is better for what is less? Go into [any] settlement and indeed, you will have what you have asked." And they were covered with humiliation and poverty and returned with anger from Allah [upon them]. That was because they [repeatedly] disbelieved in the signs of Allah and killed the prophets without right. That was because they disobeyed and were [habitually] transgressing. |
| Malik | Remember when you said: "O Moses! We cannot endure one kind of food; call on your Lord to give us a variety of food which the earth produces, such as green-herbs, cucumbers, garlic, lentils, and onions." ‘What?’ Moses asked. ‘Would you exchange the better for the worse? If that’s what you want, go back to some city; there you will find what you have asked for. Gradually they became so degraded that shame and misery were brought upon them and they drew upon themselves the wrath of Allah; this was because they went on rejecting the commandments of Allah and killed His prophets unjustly, furthermore, it was the consequence of their disobedience and transgression.[61] |
| QXP | (At one stage you demanded Moses to provide you with a great variety of edibles, although you were living in the desert Sinai.) You said, "O Moses! We are weary of the same kind of food, so ask your Lord that He brings forth for us plant food such as herbs, cucumbers, garlic, lentils and onions." He said, "Would you exchange superior for the inferior? (Preoccupy yourselves with petty desires instead of higher goals). Go back in shame to Egypt and you will get what you demand." So humiliation and misery were stamped upon them and they had to face the Divine Requital. That was because they kept denying the Messages of Allah. And in the past they had opposed and even killed some Prophets in their transgression. They did all this, because they chose to rebel against the Divine Commands, and crossed the moral bounds. |
| Maulana Ali | And when you said: O Moses, we cannot endure one food, so pray they Lord on our behalf to bring forth for us out of what the earth grows, of its herbs and its cucumbers and its garlic and its lentils and its onions. He said: Would you exchange that which is better for that which is worse? Enter a city, so you will have what you ask for. And abasement and humiliation were stamped upon them, and they incurred Allah's wrath. That was so believe they disbelieved in the messages of Allah and would kill the prophets unjustly. That was so because they disobeyed and exceeded the limits. |
| Free Minds | And you said: "O Moses, we will not be patient to one type of food, so call for us your Lord that He may bring forth what the Earth grows of its beans, cucumbers, garlic, lentils, and onions." He said: "Would you trade that which is lowly with that which is good?" Descend to Egypt, you will have in it what you have asked for. They were thus stricken with humiliation and disgrace, and they remained under God's wrath for they were disbelieving in God's signs, and killing the prophets with no justification; this is for what they have disobeyed and transgressed. |
| Qaribullah | 'Moses, ' you said, 'we will no longer be patient with one type of food. Call on your Lord to bring forth for us some of the produce of the earth, green herbs and cucumbers, corn, lentils and onions. ' 'What! ' he answered, 'Would you exchange that which is lesser for what is better? Go down into Egypt, there you shall find all that you have asked. ' Humiliation and abasement were pitched upon them, and they incurred the Anger of Allah; because they disbelieved His signs and slew His Prophets unjustly; because they disobeyed and were transgressors. |
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| George Sale | And when ye said, O Moses, we will by no means be satisfied with one kind of food; pray unto thy Lord therefore for us, that He would produce for us of that which the earth bringeth forth, herbs, and cucumbers, and garlick, and lentils, and onions; Moses answered, will ye exchange that which is better, for that which is worse? Get ye down in Egypt, for there shall ye find what ye desire: And they were smitten with vileness and misery, and drew on themselves indignation from God. This they suffered, because they believed not in the signs of God, and killed the prophets unjustly; this, because they rebelled and transgressed. |
| JM Rodwell | And when ye said, "O Moses! we will not put up with one sort of food: pray, therefore, thy Lord for us, that He would bring forth for us of that which the earth groweth, its herbs and its cucumbers and its garlic and its lentils and its onions:" He said, " |
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| Asad | And [remember] when you said: "O Moses, indeed we cannot endure but one kind of food; pray, then, to thy Sustainer that He bring forth for us aught of what grows from the earth - of its herbs, its cucumbers, its garlic, its lentils, its onions." Said [Moses]: "Would you take a lesser thing in exchange for what is [so much] better? Go back in shame to Egypt, and then you can have what you are asking for!" And so, ignominy and humiliation overshadowed them, and they earned the burden of God's condemnation: all this, because they persisted in denying the truth of God's messages and in slaying the prophets against all right: all this, because they rebelled [against God], and persisted in transgressing the bounds of what is right. |
al-Baqarah 002:062
| 2:62 ان الذين امنوا والذين هادوا والنصارى والصابئين من امن بالله واليوم الاخر وعمل صالحا فلهم اجرهم عند ربهم ولاخوف عليهم ولاهم يحزنون |
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| Transliteration | Inna allatheena amanoo waallatheena hadoo waalnnasara waalssabi-eena man amana biAllahi waalyawmi al-akhiri waAAamila salihan falahum ajruhum AAinda rabbihim wala khawfun AAalayhim wala hum yahzanoona |
| Literal | That those who believed and those who repented/guided/Jews , and the Christians and the Sabians/converts , who believed with God and the Day the Last/Resurrection Day, and made/did correct/righteous deeds, so for them their reward (is) at their lord, and no fear/fright on them, and nor they be sad/grieving. |
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| Yusuf Ali | Those who believe (in the Qur'an), and those who follow the Jewish (scriptures), and the Christians and the Sabians,- any who believe in Allah and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve. |
| Pickthal | Lo! Those who believe (in that which is revealed unto thee, Muhammad), and those who are Jews, and Christians, and Sabaeans - whoever believeth in Allah and the Last Day and doeth right - surely their reward is with their Lord, and there shall no fear come upon them neither shall they grieve. |
| Arberry | Surely they that believe, and those of Jewry, and the Christians, and those Sabaeans, whoso believes in God and the Last Day, and works righteousness -- their wage awaits them with their Lord, and no fear shall be on them; neither shall they sorrow. |
| Shakir | Surely those who believe, and those who are Jews, and the f Christians, and the Sabians, whoever believes in Allah and the Last day and does good, they shall have their reward from their Lord, and there is no fear for them, nor shall they grieve. |
| Sarwar | However, those who have become believers (the Muslims), and the Jews, the Christians and the Sabaeans who believe in God and the Day of Judgment and strive righteously will receive their reward from the Lord and will have nothing to fear nor will they be grieved. |
| Khalifa | Surely, those who believe, those who are Jewish, the Christians, and the converts; anyone who (1) believes in GOD, and (2) believes in the Last Day, and (3) leads a righteous life, will receive their recompense from their Lord. They have nothing to fear, nor will they grieve. |
| Hilali/Khan | Verily! Those who believe and those who are Jews and Christians, and Sabians, whoever believes in Allah and the Last Day and do righteous good deeds shall have their reward with their Lord, on them shall be no fear, nor shall they grieve . |
| H/K/Saheeh | Indeed, those who believed and those who were Jews or Christians or Sabeans [before Prophet Muúammad] those [among them] who believed in Allah and the Last Day and did righteousness will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve. |
| Malik | Rest assured that Believers (Muslims), Jews, Christians and Sabians - whoever believes in Allah and the Last Day and performs good deeds - will be rewarded by their Lord; they will have nothing to fear or to regret.[62] |
| QXP | (That was a glimpse of the past). Behold, those who attain belief in this Divine Writ and call themselves Muslims, and those who are Jews, and Christians and the Agnostics - whoever truly believes in Allah and the Last Day and benefits humanity, surely their reward is with their Lord. For them shall be no fear from without, nor shall grief touch them from within. |
| Maulana Ali | Surely those who believe, and those who are Jews, and the Christians, and the Sabians, whoever believes in Allah and the Last Day and does good, they have their reward with their Lord, and there is no fear for them, nor shall they grieve. |
| Free Minds | Surely those who believe, and those who are Jewish, and the Nazarenes, and the Sabiens; any one of them who believes in God and the Last Day, and does good work, they will have their reward with their Lord, with no fear over them, nor will they grieve. |
| Qaribullah | Those who believe, Jews, Nazarenes and Sabaeans whoever believes in Allah and the Last Day and does good deeds shall be rewarded by their Lord; they have nothing to fear nor are they saddened. |
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| George Sale | Surely those who believe, and those who Judaize, and Christians, and Sabians, whoever believeth in God, and the last day, and doth that which is right, they shall have their reward with their Lord, there shall come no fear on them, neither shall they be grieved. |
| JM Rodwell | Verily, they who believe (Muslims), and they who follow the Jewish religion, and the Christians, and the Sabeites-whoever of these believeth in God and the last day, and doeth that which is right, shall have their reward with their Lord: fear shall not com |
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| Asad | VERILY, those who have attained to faith [in this divine writ], as well as those who follow the Jewish faith, and the Christians, and the Sabians -all who believe in God and the Last Day and do righteous deeds-shall have their reward with their Sustainer; and no fear need they have, and neither shall they grieve. |
al-Baqarah 002:063
| 2:63 واذ اخذنا ميثاقكم ورفعنا فوقكم الطور خذوا ما اتيناكم بقوة واذكروا مافيه لعلكم تتقون |
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| Transliteration | Wa-ith akhathna meethaqakum warafaAAna fawqakumu alttoora khuthoo ma ataynakum biquwwatin waothkuroo ma feehi laAAallakum tattaqoona |
| Literal | And when We took your promise/covenant , and We raised above you the mountain , take/receive what We gave you with strength/power , and mention/remember what (is) in it, maybe you fear and obey (God). |
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| Yusuf Ali | And remember We took your covenant and We raised above you (The towering height) of Mount (Sinai) : (Saying): "Hold firmly to what We have given you and bring (ever) to remembrance what is therein: Perchance ye may fear Allah." |
| Pickthal | And (remember, O Children of Israel) when We made a covenant with you and caused the mount to tower above you, (saying): Hold fast that which We have given you, and remember that which is therein, that ye may ward off (evil). |
| Arberry | And when We took compact with you, and raised above you the Mount: 'Take forcefully what We have given you, and remember what is in it; haply you shall be godfearing.' |
| Shakir | And when We took a promise from you and lifted the mountain over you: Take hold of the law (Tavrat) We have given you with firmness and bear in mind what is in it, so that you may guard (against evil). |
| Sarwar | Children of Israel, recall when We made a covenant with you, raised Mount Tur (Sinai) above you and told you to receive earnestly what We had given to you and bear it in mind so that you would protect yourselves against evil. |
| Khalifa | We made a covenant with you, as we raised Mount Sinai above you: "You shall uphold what we have given you strongly, and remember its contents, that you may be saved." |
| Hilali/Khan | And (O Children of Israel, remember) when We took your covenant and We raised above you the Mount (saying): "Hold fast to that which We have given you, and remember that which is therein so that you may become Al-Muttaqoon (the pious - see V.2:2). |
| H/K/Saheeh | And [recall] when We took your covenant, [O Children of Israel, to abide by the Torah] and We raised over you the mount, [saying], "Take what We have given you with determination and remember what is in it that perhaps you may become righteous." |
| Malik | Remember O Children of Israel when We took a covenant from you and when We lifted the Mount (Tur) over your heads saying: "Hold firmly to what We have given you (Torah) and follow the commandments therein, so that you may guard yourself against evil."[63] |
| QXP | O Children of Israel! Recall the times when We made a firm Covenant with you in the Valley of Mount Sinai, letting the lofty mountain bear witness and commanded you to hold fast the Commandments We had given you, so that you may walk aright. |
| Maulana Ali | And when We made a covenant with you and raised the mountain above you: Hold fast that which We have given you, and bear in mind what is in it, so that you guard against evil. |
| Free Minds | And We took your covenant, and raised the mount above you: "Take what We have given you with strength, and remember what is in it that you may be righteous." |
| Qaribullah | And when We made a covenant with you and raised the Mount above you, (saying) 'Take what We have given you forcefully and remember what is in it, so that you will be cautious, ' |
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| George Sale | Call to mind also when we accepted your covenant, and lifted up the mountain of Sinai over you, saying, receive the law which we have given you, with a resolution to keep it, and remember that which is contained therein, that ye may beware. |
| JM Rodwell | Call to mind also when we entered into a covenant with you, and lifted up the mountain over you:-"Take hold," said we, "on what we have revealed to you, with resolution, and remember what is therein, that ye may fear:" |
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| Asad | AND LO! We accepted your solemn pledge, raising Mount Sinai high above you, [and saying;] "Hold fast with [all your] strength unto what We have vouchsafed you, and bear in mind all that is therein, so that you might remain conscious of God!" |
al-Baqarah 002:064
| 2:64 ثم توليتم من بعد ذلك فلولا فضل الله عليكم ورحمته لكنتم من الخاسرين |
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| Transliteration | Thumma tawallaytum min baAAdi thalika falawla fadlu Allahi AAalaykum warahmatuhu lakuntum mina alkhasireena |
| Literal | Then you turned away from after that, so where it not for God's grace/favour on you, and His mercy , you would have been from the losers |
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| Yusuf Ali | But ye turned back thereafter: Had it not been for the Grace and Mercy of Allah to you, ye had surely been among the lost. |
| Pickthal | Then, even after that, ye turned away, and if it had not been for the grace of Allah and His mercy ye had been among the losers. |
| Arberry | Then you turned away thereafter, and but for the bounty and mercy of God towards you, you had been of the losers. |
| Shakir | Then you turned back after that; so were it not for the grace of Allah and His mercy on you, you would certainly have been among the losers. |
| Sarwar | Again you turned away. Had God's Grace and His Mercy not existed in your favor, you would certainly have been lost. |
| Khalifa | But you turned away thereafter, and if it were not for GOD's grace towards you and His mercy, you would have been doomed. |
| Hilali/Khan | Then after that you turned away. Had it not been for the Grace and Mercy of Allah upon you, indeed you would have been among the losers. |
| H/K/Saheeh | Then you turned away after that. And if not for the favor of Allah upon you and His mercy, you would have been among the losers. |
| Malik | But even after that you backed out; if there would not have been the Grace and Mercy of Allah upon you, you surely would have been among the losers.[64] |
| QXP | Even then you turned away and were it not for the Grace of Allah and His Mercy, you would have been among the losers. |
| Maulana Ali | Then after that you turned back; and had it not been for the grace of Allah and His mercy on you, you had certainly been among the losers. |
| Free Minds | Then you turned away after this. And had it not been for God's favour upon you and His mercy, you would have been of the losers. |
| Qaribullah | yet after that you turned away, but for the Grace of Allah and His Mercy you would have surely been among the losers. |
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| George Sale | After this ye again turned back, so that if it had not been for God's indulgence and mercy towards you, ye had certainly been destroyed. |
| JM Rodwell | But after this ye turned back, and but for God's grace and mercy toward you, ye had surely been of the lost! |
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| Asad | And you turned away after that-! And had it not been for God's favour upon you and His grace, you would surely have found yourselves among the lost; |
al-Baqarah 002:065
| 2:65 ولقد علمتم الذين اعتدوا منكم في السبت فقلنا لهم كونوا قردة خاسئين |
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| Transliteration | Walaqad AAalimtumu allatheena iAAtadaw minkum fee alssabti faqulna lahum koonoo qiradatan khasi-eena |
| Literal | And you had known those who transgressed/violated from you in the Saturday/Sabbath, so We said to them: "Be lowly/ousted out monkeys/apes ." |
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| Yusuf Ali | And well ye knew those amongst you who transgressed in the matter of the Sabbath: We said to them: "Be ye apes, despised and rejected." |
| Pickthal | And ye know of those of you who broke the Sabbath, how We said unto them: Be ye apes, despised and hated! |
| Arberry | And well you know there were those among you that transgressed the Sabbath, and We said to them, 'Be you apes, miserably slinking!' |
| Shakir | And certainly you have known those among you who exceeded the limits of the Sabbath, so We said to them: Be (as) apes, despised and hated. |
| Sarwar | You certainly knew about those among you who were transgressors on the Sabbath. We commanded them, "Become detested apes," |
| Khalifa | You have known about those among you who desecrated the Sabbath. We said to them, "Be you as despicable as apes." |
| Hilali/Khan | And indeed you knew those amongst you who transgressed in the matter of the Sabbath (i.e. Saturday). We said to them: "Be you monkeys, despised and rejected." |
| H/K/Saheeh | And you had already known about those who transgressed among you concerning the sabbath, and We said to them, "Be apes, despised." |
| Malik | You very well know the story of those of you who transgressed in the matter of the Sabbath; We ordered them: "Be detested apes".[65] |
| QXP | And you are well aware of those of you who broke the Sabbath, whereupon We said unto them, "Be as apes despicable!" |
| Maulana Ali | And indeed you know those among you who violated the Sabbath, so We said to them: Be (as) apes, despised and hated. |
| Free Minds | You have come to know who it was amongst you that transgressed the Sabbath, We said to them: "Be despicable apes!" |
| Qaribullah | You have surely known of those amongst you who transgressed the Sabbath. We said to them: 'Be apes, despised! ' |
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| George Sale | Moreover ye know what befall those of your nation who transgressed on the sabbath day; we said unto them, be ye changed into apes, driven away from the society of men. |
| JM Rodwell | Ye know too those of you who transgressed on the Sabbath, and to whom we said, "Be changed into scouted apes:" |
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| Asad | for you are well aware of those from among you who profaned the Sabbath, whereupon We said unto them, "Be as apes despicable!" - |
al-Baqarah 002:066
| 2:66 فجعلناها نكالا لما بين يديها وماخلفها وموعظة للمتقين |
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| Transliteration | FajaAAalnaha nakalan lima bayna yadayha wama khalfaha wamawAAithatan lilmuttaqeena |
| Literal | So We made it (a) severe exemplary punishment for what (is) between its hands and what (is) behind it, and (an) advice/warning , to the fearing and obeying. |
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| Yusuf Ali | So We made it an example to their own time and to their posterity, and a lesson to those who fear Allah. |
| Pickthal | And We made it an example to their own and to succeeding generations, and an admonition to the Allah-fearing. |
| Arberry | And We made it a punishment exemplary for all the former times and for the latter, and an admonition to such as are godfearing. |
| Shakir | So We made them an example to those who witnessed it and those who came after it, and an admonition to those who guard (against evil). |
| Sarwar | in order to set up an example for their contemporaries and coming generations and to make it a reminder for the pious. |
| Khalifa | We set them up as an example for their generation, as well as subsequent generations, and an enlightenment for the righteous. |
| Hilali/Khan | So We made this punishment an example to their own and to succeeding generations and a lesson to those who are Al-Muttaqoon (the pious - see V.2:2). |
| H/K/Saheeh | And We made it a deterrent punishment for those who were present and those who succeeded [them] and a lesson for those who fear Allah. |
| Malik | Thus, We made their fate an example to their own people and to succeeding generations, and a lesson to those who are God-conscious.[66] |
| QXP | And We made it a lesson to their times and for the future generations who would (learn from history and) choose to walk aright. |
| Maulana Ali | So We made them an example to those who witnessed it and those who came after it and an admonition to those who guard against evil. |
| Free Minds | And We did this as a punishment for what they had done in it and also afterwards, and a reminder to the righteous. |
| Qaribullah | We made it a punishment for the former times and for the latter, an exhortation to the cautious. |
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| George Sale | And we made them an example unto those who were contemporary with them, and unto those who came after them, and a warning to the pious. |
| JM Rodwell | And we made them a warning to those of their day, and to those who came after them, and a caution to the God-fearing: |
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| Asad | and set them up as a warning example for their time and for all times to come, as well as an admonition to all who are conscious of God. |
al-Baqarah 002:067
| 2:67 واذ قال موسى لقومه ان الله يامركم ان تذبحوا بقرة قالوا اتتخذنا هزوا قال اعوذ بالله ان اكون من الجاهلين |
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| Transliteration | Wa-ith qala moosa liqawmihi inna Allaha ya/murukum an tathbahoo baqaratan qaloo atattakhithuna huzuwan qala aAAoothu biAllahi an akoona mina aljahileena |
| Literal | And when Moses said to his nation: "That God orders/commands you that you slaughter a cow." They said: "Do you take us mockingly ?" He said: "I seek protection by God that I be from the lowly/ignorant." |
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| Yusuf Ali | And remember Moses said to his people: "Allah commands that ye sacrifice a heifer." They said: "Makest thou a laughing-stock of us?" He said: "Allah save me from being an ignorant (fool)!" |
| Pickthal | And when Moses said unto his people: Lo! Allah commandeth you that ye sacrifice a cow, they said: Dost thou make game of us? He answered: Allah forbid that I should be among the foolish! |
| Arberry | And when Moses said to his people, 'God commands you to sacrifice a cow.' They said, 'Dost thou take us in mockery?' He said, 'I take refuge with God, lest I should be one of the ignorant.' |
| Shakir | And when Musa said to his people: Surely Allah commands you that you should sacrifice a cow; they said: Do you ridicule us? He said: I seek the protection of Allah from being one of the ignorant. |
| Sarwar | When Moses said to his people, "God commands you to sacrifice a cow," they asked, "Are you mocking us?" "God forbid, how would I be so ignorant," said Moses. |
| Khalifa | Moses said to his people, "GOD commands you to sacrifice a heifer." They said, "Are you mocking us?" He said, "GOD forbid, that I should behave like the ignorant ones." |
| Hilali/Khan | And (remember) when Moosa (Moses) said to his people: "Verily, Allah commands you that you slaughter a cow." They said, "Do you make fun of us?" He said, "I take Allahs Refuge from being among Al-Jahiloon (the ignorants or the foolish)." |
| H/K/Saheeh | And [recall] when Moses said to his people, "Indeed, Allah commands you to slaughter a cow." They said, "Do you take us in ridicule?" He said, "I seek refuge in Allah from being among the ignorant." |
| Malik | Remember the incident when Moses said to his people: "Allah commands you to sacrifice a cow," they replied, "do you ridicule us?" Moses answered, "I seek the protection of Allah from being one of the ignorant."[67] |
| QXP | And when Moses said unto his people, "Behold, Allah Commands you to sacrifice a cow" - (So that the belief in it as a deity could be dispelled (2:54), (7:152)) - They said, "Are you mocking us?" Moses said, "I seek refuge in Allah from being so ignorant." |
| Maulana Ali | And when Moses said to his people: Surely Allah commands you to sacrifice a cow. They said: Dost thou ridicule us? He said: I seek refuge with Allah from being one of the ignorant. |
| Free Minds | And Moses said to his people: "God orders you to slaughter a heifer." They said: "Do you mock us?" He said: "I seek refuge with God that I not be of the ignorant ones." |
| Qaribullah | When Moses said to his nation: 'Allah commands you to slaughter a cow, ' they replied: 'Are you taking us in mockery? ' 'I seek protection with Allah lest I should be one of the ignorant' he said. |
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| George Sale | And when Moses said unto his people, verily God commandeth you to sacrifice a cow; they answered, dost thou make a jest of us? Moses said, God fobid that I should be one of the foolish. |
| JM Rodwell | And when Moses said to his people, "Verily, God bids you sacrifice a COW;" they said, "Makest thou a jest of us?" He said, "God keep me from being one of the foolish." |
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| Asad | AND LO! Moses said unto his people: "Behold, God bids you to sacrifice a cow." They said: "Dost thou mock at us?" He answered: "I seek refuge with God against being so ignorant!" |
al-Baqarah 002:068
| 2:68 قالوا ادع لنا ربك يبين لنا ماهي قال انه يقول انها بقرة لافارض ولابكر عوان بين ذلك فافعلوا ماتؤمرون |
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| Transliteration | Qaloo odAAu lana rabbaka yubayyin lana ma hiya qala innahu yaqoolu innaha baqaratun la faridun wala bikrun AAawanun bayna thalika faifAAaloo ma tu/maroona |
| Literal | They said: "Call for us your Lord He clarifies for us what it is." He (Moses) said: "That He says that it is a cow not (an) old aged animal , and nor first born/virgin , middle aged between that, so make/do what you are ordered/commanded." |
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| Yusuf Ali | They said: "Beseech on our behalf Thy Lord to make plain to us what (heifer) it is!" He said; "He says: The heifer should be neither too old nor too young, but of middling age. Now do what ye are commanded!" |
| Pickthal | They said: Pray for us unto thy Lord that He make clear to us what (cow) she is. (Moses) answered: Lo! He saith, Verily she is a cow neither with calf nor immature; (she is) between the two conditions; so do that which ye are commanded. |
| Arberry | They said, 'Pray to thy Lord for us, that He may make clear to us what she may be.' He said, 'He says she is a cow neither old, nor virgin, middling between the two; so do that you are bidden.' |
| Shakir | They said: Call on your Lord for our sake to make it plain to us what she is. Musa said: He says, Surely she is a cow neither advanced in age nor too young, of middle age between that (and this); do therefore what you are commanded. |
| Sarwar | They demanded, "Ask your Lord to describe the kind of cow He wants us to slaughter." Moses explained, "It must be neither too old nor too young, thus do whatever you are commanded to do." Moses then told them to do as they were ordered. |
| Khalifa | They said, "Call upon your Lord to show us which one." He said, "He says that she is a heifer that is neither too old, nor too young; of an intermediate age. Now, carry out what you are commanded to do." |
| Hilali/Khan | They said, "Call upon your Lord for us that He may make plain to us what it is!" He said, "He says, Verily, it is a cow neither too old nor too young, but (it is) between the two conditions, so do what you are commanded." |
| H/K/Saheeh | They said, "Call upon your Lord to make clear to us what it is." [Moses] said, "[Allah] says, 'It is a cow which is neither old nor virgin, but median between that,' so do what you are commanded." |
| Malik | Request your Lord, they said, "to give us some details of that cow." Moses replied: "Allah says, the cow should neither be too old nor too young but of middle age;" do, therefore, what you are commanded![68] |
| QXP | (Now, they started making excuses.) They said, "Ask your Sustainer on our behalf what kind of a cow it should be." Moses answered, "Allah says that she is a cow neither too old nor too young. She is between the two conditions - so do as you are commanded." |
| Maulana Ali | They said: Call on thy Lord for our sake to make it plain to us what she is. (Moses) said: He says, Surely she is a cow neither advanced in age nor too young, of middle age between these (two); so do what you are commanded. |
| Free Minds | They said: "Call upon your Lord for us that He may clarify which it is." He said: "He says it is a heifer neither too old nor too young, an age between that. So now do as you are commanded." |
| Qaribullah | 'Call on your Lord, ' they said, 'to make known to us what she shall be. ' He said: "He says she is a cow neither old, nor virgin, middling between both." Therefore, do as you have been ordered. ' |
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| George Sale | They said, pray for us unto thy Lord, that He would shew us what cow it is. Moses answered, he saith, she is neither an old cow, nor a young heifer, but of a middle age between both: Do ye therefore that which ye are commanded. |
| JM Rodwell | They said, "Call on thy Lord for us that He would make plain to us what she is." He said, "God saith, 'She is a cow neither old nor young, but of the middle age between the two:' do therefore what ye are bidden." |
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| Asad | Said they: "Pray on our behalf unto thy Sustainer that He make clear to us what she is to be like." [Moses] replied: "Behold, He says it is to be a cow neither old nor immature, but of art age in-between. Do, then, what you have been bidden!" |
al-Baqarah 002:069
| 2:69 قالوا ادع لنا ربك يبين لنا مالونها قال انه يقول انها بقرة صفراء فاقع لونها تسر الناظرين |
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| Transliteration | Qaloo odAAu lana rabbaka yubayyin lana ma lawnuha qala innahu yaqoolu innaha baqaratun safrao faqiAAun lawnuha tasurru alnnathireena |
| Literal | They said: "Call for us your Lord, (to) clarify for us what its colour (is)." He said: "That He says, that it truly is a cow, yellowish , clear pure bright yellow its colour, it delights the lookers." |
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| Yusuf Ali | They said: "Beseech on our behalf Thy Lord to make plain to us Her colour." He said: "He says: A fawn-coloured heifer, pure and rich in tone, the admiration of beholders!" |
| Pickthal | They said: Pray for us unto thy Lord that He make clear to us of what colour she is. (Moses) answered: Lo! He saith: Verily she is a yellow cow. Bright is her colour, gladdening beholders. |
| Arberry | They said, 'Pray to thy Lord for us, that He make clear to us what her colour may be.' He said, 'He says she shall be a golden cow, bright her colour, gladdening the beholders.' |
| Shakir | They said: Call on your Lord for our sake to make it plain to us what her color is. Musa said: He says, Surely she is a yellow cow; her color is intensely yellow, giving delight to the beholders. |
| Sarwar | They further demanded Moses to ask the Lord what color the cow has to be. Moses answered, "The Lord says that the cow must be yellow, a beautiful yellow". |
| Khalifa | They said, "Call upon your Lord to show us her color." He said, "He says that she is a yellow heifer, bright colored, pleases the beholders." |
| Hilali/Khan | They said, "Call upon your Lord for us to make plain to us its colour." He said, "He says, It is a yellow cow, bright in its colour, pleasing to the beholders. " |
| H/K/Saheeh | They said, "Call upon your Lord to show us what is her color." He said, "He says, 'It is a yellow cow, bright in color pleasing to the observers.' " |
| Malik | Request your Lord again they said, "to clarify for us her color." Moses replied: "Allah says, the said cow should be of a rich and deep yellow color pleasing to the eyes."[69] |
| QXP | They said, "Call for us unto your Lord that He make it clear to us of what color she is." Moses answered, "Well, she is a yellow cow. Bright is her color, pleasing to beholders." |
| Maulana Ali | They said: Call on thy Lord for our sake to make it clear to us what her colour is. (Moses) said: He says, She is a yellow cow; her colour is intensely yellow delighting the beholders. |
| Free Minds | They said: "Call upon your Lord for us that He may clarify what color it is." He said: "He says it is a yellow heifer with a strong color, pleasing to those who see it." |
| Qaribullah | 'Call on your Lord, ' they said, 'to make known to us what her color shall be. ' 'Your Lord says: "The cow is yellow, a rich yellow pleasing to the onlookers." ' |
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| George Sale | They said, pray for us unto thy Lord that he would shew us what colour she is of. Moses answered, he saith, she is a red cow, intensely red, her colour rejoiceth the beholders. |
| JM Rodwell | They said, "Call on your Lord for us, that he would make plain to us what is her colour." He said, "God saith, 'She is a fawn-coloured cow; her colour is very bright; she rejoiceth the beholders.' " |
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| Asad | Said they: "Pray on our behalf unto thy Sustainer that He make clear to us what her colour should be." ' [Mopes] answered: "Behold; He says it is to be a yellow cow, bright of hue, pleasing to the beholder." |
al-Baqarah 002:070
| 2:70 قالوا ادع لنا ربك يبين لنا ماهي ان البقر تشابه علينا وانا ان شاء الله لمهتدون |
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| Transliteration | Qaloo odAAu lana rabbaka yubayyin lana ma hiya inna albaqara tashabaha AAalayna wa-inna in shaa Allahu lamuhtadoona |
| Literal | They said: "Call for us your Lord He clarifies to us what it is, that the cows looked alike/resembled (each other) , on (to) us and that we are if God willed/wanted guided (E)." |
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| Yusuf Ali | They said: "Beseech on our behalf Thy Lord to make plain to us what she is: To us are all heifers alike: We wish indeed for guidance, if Allah wills." |
| Pickthal | They said: Pray for us unto thy Lord that He make clear to us what (cow) she is. Lo! cows are much alike to us; and Lo! if Allah wills, we may be led aright. |
| Arberry | They said, 'Pray to thy Lord for us, that He make clear to us what she may be; cows are much alike to us; and, if God will, we shall then be guided.' |
| Shakir | They said: Call on your Lord for our sake to make it plain to us what she is, for surely to us the cows are all alike, and if Allah please we shall surely be guided aright. |
| Sarwar | They said, "We are confused about the cow, for to us all cows look alike. Ask your Lord to tell us exactly what the cow looks like, so that God willing, we shall have the right description." |
| Khalifa | They said, "Call upon your Lord to show us which one. The heifers look alike to us and, GOD willing, we will be guided." |
| Hilali/Khan | They said, "Call upon your Lord for us to make plain to us what it is. Verily to us all cows are alike, And surely, if Allah wills, we will be guided." |
| H/K/Saheeh | They said, "Call upon your Lord to make clear to us what it is. Indeed, [all] cows look alike to us. And indeed we, if Allah wills, will be guided." |
| Malik | Again they said: "Request your Lord to clarify for us the exact type of cow she should be, for to us all cows look alike; if Allah wills, we shall be rightly guided."[70] |
| QXP | They said, "Pray for us unto your Lord that He make it clear to us what exactly she is. For cows are much alike to us; and if Allah wills, we may be led aright." |
| Maulana Ali | They said: Call on thy Lord for our sake to make it clear to us what she is, for surely to us the cows are all alike, and if Allah please we shall surely be guided aright. |
| Free Minds | They said: "Call upon your Lord for us that He may clarify which one it is, for the heifers all look alike to us and we will, God willing, be guided." |
| Qaribullah | 'Call on your Lord, ' they said, 'to make known to us which cow she shall be; to us cows look alike. If Allah wills, we shall be guided. ' |
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| George Sale | They said, pray for us unto thy Lord, that He would further shew us what cow it is, for several cows with us are like one another, and we, if God please, will be directed. |
| JM Rodwell | They said, "Call on they Lord for us that He would make plain to us what cow it is-for to us are cows alike,-and verily, if God please, we shall be guided rightly:" |
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| Asad | Said they: "Pray on our behalf unto thy Sustainer that He make clear to us what she is to be like, for to us all cows resemble one another; and then, if God so wills, we shall truly be guided aright!" |
al-Baqarah 002:071
| 2:71 قال انه يقول انها بقرةلاذلول تثير الارض ولاتسقي الحرث مسلمة لاشية فيها قالوا الان جئت بالحق فذبحوها وماكادوا يفعلون |
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| Transliteration | Qala innahu yaqoolu innaha baqaratun la thaloolun tutheeru al-arda wala tasqee alhartha musallamatun la shiyata feeha qaloo al-ana ji/ta bialhaqqi fathabahooha wama kadoo yafAAaloona |
| Literal | He said: "That He says that it is a cow not manipulated/eased , it ploughs the earth, and does not water/irrigate the agricultural land/plants flawless, no marks/different colours in it." They said: "Now, you came with the truth/fact " So they slaughtered it , and they were not about to make/do (it). |
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| Yusuf Ali | He said: "He says: A heifer not trained to till the soil or water the fields; sound and without blemish." They said: "Now hast thou brought the truth." Then they offered her in sacrifice, but not with good-will. |
| Pickthal | (Moses) answered: Lo! He saith: Verily she is a cow unyoked; she plougheth not the soil nor watereth the tilth; whole and without mark. They said: Now thou bringest the truth. So they sacrificed her, though almost they did not. |
| Arberry | He said, 'He says she shall be a cow not broken to plough the earth or to water the tillage, one kept secure, with no blemish on her.' They said, 'Now thou hast brought the truth'; and therefore they sacrificed her, a thing they had scarcely done. |
| Shakir | Musa said: He says, Surely she is a cow not made submissive that she should plough the land, nor does she irrigate the tilth; sound, without a blemish in her. They said: Now you have brought the truth; so they sacrificed her, though they had not the mind to do (it). |
| Sarwar | (Moses) said, "The Lord says that it must not have even tilled the soil nor irrigated the fields and it must be free of blemishes and flaws." They said, "Now you have given us the right description." After almost failing to find it, they slaughtered the cow. |
| Khalifa | He said, "He says that she is a heifer that was never humiliated in plowing the land or watering the crops; free from any blemish." They said, "Now you have brought the truth." They finally sacrificed her, after this lengthy reluctance. |
| Hilali/Khan | He (Moosa (Moses)) said, "He says, It is a cow neither trained to till the soil nor water the fields, sound, having no other colour except bright yellow. " They said, "Now you have brought the truth." So they slaughtered it though they were near to not doing it. |
| H/K/Saheeh | He said, "He says, It is a cow neither trained to plow the earth nor to irrigate the field, one free from fault with no spot upon her.' " They said, Now you have come with the truth." So they slaughtered her, but they could hardly do it. |
| Malik | Moses replied: "Allah says, the said cow should have neither been used to till the soil nor water the fields; a healthy one free from any blemish." "Now you have brought us the accurate description," they said. Then they slaughtered her, after they had nearly declined.[71] |
| QXP | Moses answered, "He says that the cow is such that has not toiled in plowing the land nor in watering the crops and it is sound without blemish." They said, "Now you bring the Truth." So they sacrificed her with great reluctance. Their hearts had been drenched in cow worship ((2:93), (5:101)). |
| Maulana Ali | (Moses) said: He says: She is a cow not made submissive to plough the land, nor does she water the tilth, sound, without a blemish in her. They said: Now thou has brought the truth. So they slaughtered her, though they had not the mind to do (it). |
| Free Minds | He said: "He says it is a heifer which was never subjugated to plough the land, or water the crops, free from any blemish." They said: "Now you have come with the truth." And they slaughtered it, though they had nearly not done so. |
| Qaribullah | He replied: 'He says: "She is a cow, neither worn out plowing the earth nor watering the field, one kept secure free from any blemish." ' 'Now you have brought us the truth, ' they answered. And they slaughtered her, after they had been reluctant to do so. |
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| George Sale | Moses answered, he saith, she is a cow not broken to plough the earth, or water the field, a found one, there is no blemish in her. They said, now hast thou brought the truth. Then they sacrificed her; yet they wanted but little of leaving it undone. |
| JM Rodwell | He said, "God saith, 'She is a cow not worn by ploughing the earth or watering the field, sound, no blemish in her.' " They said, "Now hast thou brought the truth:" Then they sacrificed her; Yet nearly had they done it not: |
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| Asad | [Moses] answered: "Behold, He says it is to be a cow not broken-in to plough the earth or to water the crops, free of fault, without markings of any other colour." Said they: "At last thou hast brought out the truth!"-and thereupon they sacrificed her, although they had almost left it undone. |
al-Baqarah 002:072
| 2:72 واذ قتلتم نفسا فادارأتم فيها والله مخرج ماكنتم تكتمون |
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| Transliteration | Wa-ith qataltum nafsan faiddara/tum feeha waAllahu mukhrijun ma kuntum taktumoona |
| Literal | And when you (P) killed a self, so you repelled (accusations amongst yourselves) in it, and God (is) bringing out what you were hiding/concealing. |
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| Yusuf Ali | Remember ye slew a man and fell into a dispute among yourselves as to the crime: But Allah was to bring forth what ye did hide. |
| Pickthal | And (remember) when ye slew a man and disagreed concerning it and Allah brought forth that which ye were hiding. |
| Arberry | And when you killed a living soul, and disputed thereon -- and God disclosed what you were hiding -- |
| Shakir | And when you killed a man, then you disagreed with respect to that, and Allah was to bring forth that which you were going to hide. |
| Sarwar | When you murdered someone, each one of you tried to accuse others of being guilty. However, God made public what you were hiding. |
| Khalifa | You had killed a soul, then disputed among yourselves. GOD was to expose what you tried to conceal. |
| Hilali/Khan | And (remember) when you killed a man and fell into dispute among yourselves as to the crime. But Allah brought forth that which you were hiding. |
| H/K/Saheeh | And [recall] when you slew a man and disputed over it, but Allah was to bring out that which you were concealing. |
| Malik | And remember the incident when you killed a man and started disputing as to who killed him, Allah made it known what you concealed.[72] |
| QXP | And remember, when you killed a man and blamed one another for this although Allah will expose what you would conceal. |
| Maulana Ali | And when you (almost) killed a man, then you disagreed about it. And Allah was to bring forth that which you were going to hide. |
| Free Minds | And you had murdered a person, then disputed in the matter; God was to bring out what you were keeping secret. |
| Qaribullah | And when you slew a soul and then fell out with one another concerning it, Allah made known what you concealed. |
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| George Sale | And when ye slew a man, and contended among your selves concerning him, God brought forth to light that which ye concealed. |
| JM Rodwell | And when ye slew a man, and strove among yourselves about him, God brought to light what he had hidden: |
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| Asad | For, O children of Israel, because you had slain a human being and then cast the blame for this [crime] upon one another -although God will bring to light what you would conceals - |
al-Baqarah 002:073
| 2:73 فقلنا اضربوه ببعضها كذلك يحيي الله الموتى ويريكم اياته لعلكم تعقلون |
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| Transliteration | Faqulna idriboohu bibaAAdiha kathalika yuhyee Allahu almawta wayureekum ayatihi laAAallakum taAAqiloona |
| Literal | So We said: "Mix/strike it with some of it." Like that God revives/makes alive the deads and He shows you His signs/verses/examples , maybe you reason/understand/comprehend |
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| Yusuf Ali | So We said: "Strike the (body) with a piece of the (heifer)." Thus Allah bringeth the dead to life and showeth you His Signs: Perchance ye may understand. |
| Pickthal | And We said: Smite him with some of it. Thus Allah bringeth the dead to life and showeth you His portents so that ye may understand. |
| Arberry | so We said, 'Smite him with part of it'; even so God brings to life the dead, and He shows you His signs, that haply you may have understanding. |
| Shakir | So We said: Strike the (dead body) with part of the (Sacrificed cow), thus Allah brings the dead to life, and He shows you His signs so that you may understand. |
| Sarwar | We said, "Strike the person slain with some part of the cow." That is how God brings the dead to life and shows you His miracles so that you might have understanding. |
| Khalifa | We said, "Strike (the victim) with part (of the heifer)." That is when GOD brought the victim back to life, and showed you His signs, that you may understand. |
| Hilali/Khan | So We said: "Strike him (the dead man) with a piece of it (the cow)." Thus Allah brings the dead to life and shows you His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) so that you may understand. |
| H/K/Saheeh | So, We said, "Strike the slain man with part of it." Thus does Allah bring the dead to life, and He shows you His signs that you might reason. |
| Malik | So We said: "Strike the dead body with a piece of the slaughtered cow." That’s how Allah brought the dead to life to show you His Signs so that you may understand His power to restore life.[73] |
| QXP | And We said, "Apply this *Law to relevant cases of unsolved murder. This is how Allah gives life to the dead. (The Law that saves lives indeed gives you life (2:179). And He expounds His Messages for you to use your sense. (13:11). |
| Maulana Ali | So We said: Smite him with it partially. Thus Allah brings the dead to life, and He shows you His signs that you may understand. |
| Free Minds | We said: "Strike him with parts from it." It is thus that God brings the dead to life, and He shows you His signs that you may comprehend. |
| Qaribullah | We said: 'Strike him with a piece of it. ' Like this, Allah restores the dead to life and shows you His signs in order that you will understand. |
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| George Sale | For we said, strike the dead body with part of the sacrificed cow: So God raiseth the dead to life, and sheweth you his signs, that peradventure ye may understand. |
| JM Rodwell | For we said, "Strike the corpse with part of her." So God giveth life to the dead, and sheweth you his signs, that haply ye may understand. |
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| Asad | We said: "Apply this [principle] to some of those [cases of unresolved murder]: in this way God saves lives from death and shows you His will, so that you might [learn to] use your reason." |
al-Baqarah 002:074
| 2:74 ثم قست قلوبكم من بعد ذلك فهي كالحجارة او اشد قسوة وان من الحجارة لما يتفجر منه الانهار وان منهالما يشقق فيخرج منه الماء وان منها لما يهبط من خشية الله وما الله بغافل عما تعملون |
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| Transliteration | Thumma qasat quloobukum min baAAdi thalika fahiya kaalhijarati aw ashaddu qaswatan wa-inna mina alhijarati lama yatafajjaru minhu al-anharu wa-inna minha lama yashshaqqaqu fayakhruju minhu almao wa-inna minha lama yahbitu min khashyati Allahi wama Allahu bighafilin AAamma taAAmaloona |
| Literal | Then your hearts/minds became cruel/merciless from after that, so it is as the stones or stronger cruelty/mercilessness, and that from the stones (E) what the rivers bursts/flows from it and that from it (E) what splits/cracks so the water comes out of it, and that from it (E) what drops/reduces from God's fear, andGod (is) not with ignoring/disregarding from what you are doing/making. |
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| Yusuf Ali | Thenceforth were your hearts hardened: They became like a rock and even worse in hardness. For among rocks there are some from which rivers gush forth; others there are which when split asunder send forth water; and others which sink for fear of Allah. And Allah is not unmindful of what ye do. |
| Pickthal | Then, even after that, your hearts were hardened and became as rocks, or worse than rocks, for hardness. For indeed there are rocks from out which rivers gush, and indeed there are rocks which split asunder so that water floweth from them. And indeed there are rocks which fall down for the fear of Allah. Allah is not unaware of what ye do. |
| Arberry | Then your hearts became hardened thereafter and are like stones, or even yet harder; for there are stones from which rivers come gushing, and others split, so that water issues from them, and others crash down in the fear of God. And God is not heedless of the things you do. |
| Shakir | Then your hearts hardened after that, so that they were like rocks, rather worse in hardness; and surely there are some rocks from which streams burst forth, and surely there are some of them which split asunder so water issues out of them, and surely there are some of them which fall down for fear of Allah, and Allah is not at all heedless of what you do. |
| Sarwar | Thereafter, your hearts turned as hard as rocks or even harder for some rocks give way to the streams to flow. Water comes out of some rocks when they are torn apart and others tumble down in awe before God. God does not ignore what you do. |
| Khalifa | Despite this, your hearts hardened like rocks, or even harder. For there are rocks from which rivers gush out. Others crack and release gentle streams, and other rocks cringe out of reverence for GOD. GOD is never unaware of anything you do. |
| Hilali/Khan | Then, after that, your hearts were hardened and became as stones or even worse in hardness. And indeed, there are stones out of which rivers gush forth, and indeed, there are of them (stones) which split asunder so that water flows from them, and indeed, there are of them (stones) which fall down for fear of Allah. And Allah is not unaware of what you do. |
| H/K/Saheeh | Then your hearts became hardened after that, being like stones or even harder. For indeed, there are stones from which rivers burst forth, and there are some of them that split open and water comes out, and there are some of them that fall down for fear of Allah. And Allah is not unaware of what you do. |
| Malik | But even after seeing that your hearts became hard like a rock or even harder, for there are some rocks from which rivers gush out, and there are some which break asunder and water comes out of them, and there are some which fall down with the fear of Allah. And Allah is not unaware of what you do.[74] |
| QXP | Then, even after that, you persisted in a state of defiance that hardened your hearts like rocks, impermeable to reason. Or even worse, for behold, there are rocks from which springs gush forth, or which split asunder releasing moisture, or fall to softness according to the Divine Laws. They are more compliant to Allah's Laws than the hearts that defy reason. Allah is not unaware of what you do. |
| Maulana Ali | Then your hearts hardened after that, so that they were like rocks, rather worse in hardness. And surely there are some rocks from which streams burst forth; and there are some of them which split asunder so water flows from them; and there are some of them which fall down for the fear of Allah. And Allah is not heedless of what you do. |
| Free Minds | Then your hearts became hardened after that, they became like stone or even harder; but even from the stones there are rivers that burst forth, or from them are those that crack so that the water comes forth, or from them are what fall from the fear of God; God is not unaware of what you do. |
| Qaribullah | Yet after that your hearts became as hard as rock or even harder. Indeed among the stones are those from which rivers burst. And others split so that water issues from them; and others crash down through fear of Allah. Allah is not inattentive of what you do. |
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| George Sale | Then were your hearts hardened after this, even as stones, or exceeding them in hardness: For from some stones have rivers bursted forth, others have been rent in sunder, and water hath issued from them, and others have fallen down for fear of God. But God is not regardless of that which ye do. |
| JM Rodwell | Then after that your hearts became hard like rocks, or harder still: for verily, from rocks have rivers gushed; others, verily, have been cleft, and water hath issued from them; and others, verily, have sunk down through fear of God: And God is not regardl |
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| Asad | And yet, after all this, your hearts hardened and became like rocks, or even harder: for, behold, there are rocks from which streams gush forth; and, behold, there are some from which, when they are cleft, water issues; and, behold, there are some that fall down for awe of God And God is not unmindful of what you do! |
al-Baqarah 002:075
| 2:75 افتطمعون ان يؤمنوا لكم وقد كان فريق منهم يسمعون كلام الله ثم يحرفونه من بعد ماعقلوه وهم يعلمون |
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| Transliteration | AfatatmaAAoona an yu/minoo lakum waqad kana fareequn minhum yasmaAAoona kalama Allahi thumma yuharrifoonahu min baAAdi ma AAaqaloohu wahum yaAAlamoona |
| Literal | Do you covet that they believe to you, and (there) had been a group/party from them (that) was hearing God's speech/conversation (words), then they alter/distort/change it from after what they understood/comprehended it , and they know? |
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| Yusuf Ali | Can ye (o ye men of Faith) entertain the hope that they will believe in you?- Seeing that a party of them heard the Word of Allah, and perverted it knowingly after they understood it. |
| Pickthal | Have ye any hope that they will be true to you when a party of them used to listen to the word of Allah, then used to change it, after they had understood it, knowingly? |
| Arberry | Are you then so eager that they should believe you, seeing there is a party of them that heard God's word, and then tampered with it, and that after they had comprehended it, wittingly? |
| Shakir | Do you then hope that they would believe in you, and a party from among them indeed used to hear the Word of Allah, then altered it after they had understood it, and they know (this). |
| Sarwar | Do you, the believers in truth, desire the unbelievers to believe you? There was a group among them who would hear the word of God and understand it. Then they would purposely misinterpret it. |
| Khalifa | Do you expect them to believe as you do, when some of them used to hear the word of GOD, then distort it, with full understanding thereof, and deliberately? |
| Hilali/Khan | Do you (faithful believers) covet that they will believe in your religion inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allah (the Taurat (Torah)), then they used to change it knowingly after they understood it? |
| H/K/Saheeh | Do you covet [the hope, O believers], that they would believe for you while a party of them used to hear the words of Allah and then distort the Torah after they had understood it while they were knowing? |
| Malik | Do you, O Believers, still hope that they (people of the Book) will believe in what you say, when some of them have already heard the word of Allah and perverted it knowingly after they understood it?[75] |
| QXP | Even now, believers hope in all sincerity, that their compatriots (the Jewish people in town) might join their ranks. But some of them, despite hearing and comprehending the Word of Allah (in Torah) have been distorting it knowingly. |
| Maulana Ali | Do you then hope that they would believe in you, and a party from among them indeed used to hear the word of Allah, then altered it after they had understood it, and they know (this). |
| Free Minds | Did you expect that they would believe with you, when a group of them had heard God's words then altered them knowingly after having understood? |
| Qaribullah | Do you then hope that they will believe in you, when some of them have already heard the Word of Allah and knowingly tampered with it, after they understood it! |
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| George Sale | Do ye therefore desire that the Jews should believe you? Yet a part of them heard the word of God, and then perverted it, after they had understood it, against their own conscience. |
| JM Rodwell | Desire ye then that for your sakes the Jews should believe? Yet a part of them heard the word of God, and then, after they had understood it, perverted it, and knew that they did so. |
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| Asad | CAN YOU, then, hope that they will believe in what you are preaching - seeing that a good many of them were wont to listen to the word of God and then, after having understood it, to pervert it knowingly? |
al-Baqarah 002:076
| 2:76 واذا لقوا الذين امنوا قالوا امنا واذا خلا بعضهم الى بعض قالوا اتحدثونهم بما فتح الله عليكم ليحاجوكم به عند ربكم افلا تعقلون |
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| Transliteration | Wa-itha laqoo allatheena amanoo qaloo amanna wa-itha khala baAAduhum ila baAAdin qaloo atuhaddithoonahum bima fataha Allahu AAalaykum liyuhajjookum bihi AAinda rabbikum afala taAAqiloona |
| Literal | And if they met those who believed, they said: "We believed." And if some of them (were) together to (with) some, they said: "Do you tell/inform them with what God taught on (to) you? To argue with you with it at your Lord." Do you not reason/understand ? |
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| Yusuf Ali | Behold! when they meet the men of Faith, they say: "We believe": But when they meet each other in private, they say: "Shall you tell them what Allah hath revealed to you, that they may engage you in argument about it before your Lord?"- Do ye not understand (their aim)? |
| Pickthal | And when they fall in with those who believe, they say: We believe. But when they go apart one with another they say: Prate ye to them of that which Allah hath disclosed to you that they may contend with you before your Lord concerning it? Have ye then no sense? |
| Arberry | And when they meet those who believe, they say 'We believe'; and when they go privily one to another, they say, 'Do you speak to them of what God has revealed to you, that they may thereby dispute with you before your Lord? Have you no understanding?' |
| Shakir | And when they meet those who believe they say: We believe, and when they are alone one with another they say: Do you talk to them of what Allah has disclosed to you that they may contend with you by this before your Lord? Do you not then understand? |
| Sarwar | On meeting the believers, they would declare belief but to each other they would say, "How would you (against your own interests) tell them (believers) about what God has revealed to you (in the Bible of the truthfulness of the Prophet Muhammad)? They will present it as evidence to prove you wrong before your Lord. Do you not realize it?" |
| Khalifa | And when they meet the believers, they say, "We believe," but when they get together with each other, they say, "Do not inform (the believers) of the information given to you by GOD, lest you provide them with support for their argument concerning your Lord. Do you not understand?" |
| Hilali/Khan | And when they (Jews) meet those who believe (Muslims), they say, "We believe", but when they meet one another in private, they say, "Shall you (Jews) tell them (Muslims) what Allah has revealed to you (Jews, about the description and the qualities of Prophet Muhammad Peace be upon him , that which are written in the Taurat (Torah)) , that they (Muslims) may argue with you (Jews) about it before your Lord?" Have you (Jews) then no understanding? |
| H/K/Saheeh | And when they meet those who believe, they say, "We have believed"; but when they are alone with one another, they say, "Do you talk to them about what Allah has revealed to you so they can argue with you about it before your Lord?" Then will you not reason? |
| Malik | When they meet the believers (Muslims) they say: "We too are believers," but when they (people of the Book) meet each other in private, they say: "Would you disclose to the believers (Muslims) what Allah has revealed to you? So that they (Muslims) may use it as an argument against you in the court of your Lord? Have you no sense?"[76] |
| QXP | And when they meet with those who have attained belief, say, "We believe as you believe." But when they get together with one another, they say, "Do you inform them of that which Allah has disclosed to you, so that they might use it in argument against you? And all this before your Lord! Will you then not use your intellect?" |
| Maulana Ali | And when they meet those who believe they say, We believe, and when they- are apart one with another they say: Do you talk to them of what Allah has disclosed to you that they may contend with you by this before your Lord? Do you not understand? |
| Free Minds | And when they come across those who believe, they Say: "We believe!", and when they are alone with each other they Say: "Why do you inform them about what God has said to us? Then they would use it in argument against us at your Lord. Do you not understand?" |
| Qaribullah | When they meet those who believe, they say: 'We are believers. ' But when alone, they say to their other (chiefs). 'Do you tell to them what Allah has revealed to you so that they will dispute with you concerning it with your Lord? Have you no sense? ' |
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| George Sale | And when they meet the true believers, they say, we believe: But when they are privately assembled together, they say, will ye acquaint them with what God hath revealed unto you, that they may dispute with you concerning it in the presence of your Lord? Do ye not therefore understand? |
| JM Rodwell | And when they fall in with the faithful, they say, "We believe;" but when they are apart one with another, they say, "Will ye acquaint them with what God hath revealed to you, that they may dispute with you about it in the presence of your Lord?" Understan |
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| Asad | For, when they meet those who have attained to faith. they say, "We believe [as you believe]" - but when they find themselves alone with one another, they say. "Do you inform them of what God has disclosed to you, so that they might use it in argument against you, quoting the words of your Sustainer? Will you not. then, use your reason?" |
al-Baqarah 002:077
| 2:77 اولايعلمون ان الله يعلم مايسرون ومايعلنون |
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| Transliteration | Awa la yaAAlamoona anna Allaha yaAAlamu ma yusirroona wama yuAAlinoona |
| Literal | Are they not knowing that God knows what they keep secret and what they declare/publicize ? |
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| Yusuf Ali | Know they not that Allah knoweth what they conceal and what they reveal? |
| Pickthal | Are they then unaware that Allah knoweth that which they keep hidden and that which they proclaim? |
| Arberry | Know they not that God knows what they keep secret and what they publish? |
| Shakir | Do they not know that Allah knows what they keep secret and what they make known? |
| Sarwar | Do they not know that God knows whatever they conceal or reveal? |
| Khalifa | Do they not know that GOD knows everything they conceal, and everything they declare? |
| Hilali/Khan | Know they (Jews) not that Allah knows what they conceal and what they reveal? |
| H/K/Saheeh | But do they not know that Allah knows what they conceal and what they declare? |
| Malik | Do they not really know that Allah knows what they conceal and what they reveal?[77] |
| QXP | Do they not know that Allah is aware of what they conceal and what they reveal? |
| Maulana Ali | Do they not know that Allah knows what they keep secret and what they make known? |
| Free Minds | Do they not know that God knows what they conceal and what they declare? |
| Qaribullah | Do they not know that Allah has knowledge of all they hide and all that they reveal! |
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| George Sale | Do not they know that God knoweth that which they conceal as well as that which they publish? |
| JM Rodwell | Know they not that God knoweth what they hide, as well as what they bring to light? |
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| Asad | Do they not know, then, that God is aware of all that they would conceal as well as of all that they bring into the open? |
al-Baqarah 002:078
| 2:78 ومنهم اميون لايعلمون الكتاب الا اماني وان هم الا يظنون |
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| Transliteration | Waminhum ommiyyoona la yaAAlamoona alkitaba illa amaniyya wa-in hum illa yathunnoona |
| Literal | And from them (are) illiterates/belonging to a nation they do not know The Book except (as) wishes/desires/lies and that they are except assuming/ supposing . |
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| Yusuf Ali | And there are among them illiterates, who know not the Book, but (see therein their own) desires, and they do nothing but conjecture. |
| Pickthal | Among them are unlettered folk who know the Scripture not except from hearsay. They but guess. |
| Arberry | And some there are of them that are common folk not knowing the Book, but only fancies and mere conjectures. |
| Shakir | And there are among them illiterates who know not the Book but only lies, and they do but conjecture. |
| Sarwar | Some of them are illiterate and have no knowledge of the Book except for what they know from legends and fantasy. They are only relying on conjecture. |
| Khalifa | Among them are gentiles who do not know the scripture, except through hearsay, then assume that they know it. |
| Hilali/Khan | And there are among them (Jews) unlettered people, who know not the Book, but they trust upon false desires and they but guess. |
| H/K/Saheeh | And among them are unlettered ones who do not know the Scripture except in wishful thinking, but they are only assuming. |
| Malik | Among them there are some illiterates who do not know their Holy Book; they follow their own desires and do nothing but conjecture.[78] |
| QXP | Among them are the illiterate who do not know their Scripture except by hearsay and, therefore, depend on conjecture. |
| Maulana Ali | And some of them are illiterate; they know not the Book but only (from) hearsay, and they do but conjecture. |
| Free Minds | And amongst them are Gentiles who do not know the Scripture except by hearsay, and they only conjecture. |
| Qaribullah | And some of them are common (people) and do not know the Book, but only wishful thoughts, and they are only doubters. |
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| George Sale | But there are illiterate men among them, who know not the book of the law, but only lying stories, although they think otherwise. |
| JM Rodwell | But there are illiterates among them who are unacquainted with the Book, but with lies only, and have but vague fancies. |
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| Asad | And there are among them unlettered people who have no real knowledge of the divine writ, [following] only wishful beliefs and depending on nothing but conjecture. |
al-Baqarah 002:079
| 2:79 فويل للذين يكتبون الكتاب بايديهم ثم يقولون هذا من عند الله ليشتروا به ثمنا قليلا فويل لهم مما كتبت ايديهم وويل لهم مما يكسبون |
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| Transliteration | Fawaylun lillatheena yaktuboona alkitaba bi-aydeehim thumma yaqooloona hatha min AAindi Allahi liyashtaroo bihi thamanan qaleelan fawaylun lahum mimma katabat aydeehim wawaylun lahum mimma yaksiboona |
| Literal | So grief/distress/woe (expression) to those who write The Book with their hands then they say: "That (it is) from at God." To buy/volunteer with it a small price, so grief/distress/woe (expression) to them from what their hands wrote , and grief/distress/woe (expression) to them from what they gather/acquire . |
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| Yusuf Ali | Then woe to those who write the Book with their own hands, and then say:"This is from Allah," to traffic with it for miserable price!- Woe to them for what their hands do write, and for the gain they make thereby. |
| Pickthal | Therefore woe be unto those who write the Scripture with their hands and then say, "This is from Allah," that they may purchase a small gain therewith. Woe unto them for that their hands have written, and woe unto them for that they earn thereby. |
| Arberry | So woe to those who write the Book with their hands, then say, 'This is from God,' that they may sell it for a little price; so woe to them for what their hands have written, and woe to them for their earnings. |
| Shakir | Woe, then, to those who write the book with their hands and then say: This is from Allah, so that they may take for it a small price; therefore woe to them for what their hands have written and woe to them for what they earn. |
| Sarwar | Woe to those who write the Book themselves and say, "This is from God," so that they may sell it for a small price! Woe unto them for what they have done and for what they have gained! |
| Khalifa | Therefore, woe to those who distort the scripture with their own hands, then say, "This is what GOD has revealed," seeking a cheap material gain. Woe to them for such distortion, and woe to them for their illicit gains. |
| Hilali/Khan | Then woe to those who write the Book with their own hands and then say, "This is from Allah," to purchase with it a little price! Woe to them for what their hands have written and woe to them for that they earn thereby. |
| H/K/Saheeh | So woe to those who write the "scripture" with their own hands, then say, "This is from Allah," in order to exchange it for a small price. Woe to them for what their hands have written and woe to them for what they earn. |
| Malik | Woe to those who write the Book with their own hands and then say: "This is from Allah," so that they may sell it for a petty price! Woe to them for what their hands have written and woe to them for what they have earned.[79] |
| QXP | Then, woe unto those (their scholars) who write the Scripture with their own hands and claim, "This is from Allah." They traffic with it for petty gains. (They distort the Scripture tampering with its verses to suit their designs and exploit those who are illiterate). Woe unto them for what their hands do write, and for the earning they make thereby." |
| Maulana Ali | Woe! then to those who write the Book with their hands then say, This is from Allah; so that they may take for it a small price. So woe! to them for what their hands write and woe! to them for what they earn. |
| Free Minds | So woe to those who write the Scripture with their hands then Say: "This is from God," so that they can seek a cheap gain! Woe to them for what their hands have written and woe to them for what they gained. |
| Qaribullah | Woe to those who write the Book with their own hands and then say: 'This is from Allah, ' in order to gain a small price for it. So woe to them for what their hands have written, and woe to them for their earnings. |
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| George Sale | And woe unto them who transcribe corruptly the book of the law with their hands, and then say, this is from God: That they may sell it for a small price. Therefore woe unto them because of that which their hands have written; and woe unto them for that which they have gained. |
| JM Rodwell | Woe to those who with their own hands transcribe the Book corruptly, and then say, "This is from God," that they may sell it for some mean price! Woe then to them for that which their hands have written! and, Woe to them for the gains which they have made! |
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| Asad | Woe, then, unto those who write down, with their own hands, [something which they claim to be] divine writ, and then say. "This is from God," in order to acquire a trifling gain thereby; woe, then, unto them for what their hands have written, and woe unto them for all that they may have gained! |
al-Baqarah 002:080
| 2:80 وقالوا لن تمسنا النار الا اياما معدودة قل اتخذتم عند الله عهدا فلن يخلف الله عهده ام تقولون على الله مالاتعلمون |
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| Transliteration | Waqaloo lan tamassana alnnaru illa ayyaman maAAdoodatan qul attakhathtum AAinda Allahi AAahdan falan yukhlifa Allahu AAahdahu am taqooloona AAala Allahi ma la taAAlamoona |
| Literal | And they said: "The fire will never touch us except counted/numbered days/times." Say: "Did you take at God a promise/contract , so God will not break His promise/contract , or are you saying on God what you do not know?" |
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| Yusuf Ali | And they say: "The Fire shall not touch us but for a few numbered days:" Say: "Have ye taken a promise from Allah, for He never breaks His promise? or is it that ye say of Allah what ye do not know?" |
| Pickthal | And they say: The Fire (of punishment) will not touch us save for a certain number of days. Say: Have ye received a covenant from Allah - truly Allah will not break His covenant - or tell ye concerning Allah that which ye know not? |
| Arberry | And they say, 'The Fire shall not touch us save a number of days.' Say: 'Have you taken with God a covenant? God will not fail in His covenant; or say you things against God of which you know nothing? |
| Shakir | And they say: Fire shall not touch us but for a few days. Say: Have you received a promise from Allah, then Allah will not fail to perform His promise, or do you speak against Allah what you do not know? |
| Sarwar | They have said, "Hell fire will never harm us except for just a few days." (Muhammad), ask them, "Have you made such agreements with God Who never breaks any of His agreements or you just ascribe to Him that which you do not know? |
| Khalifa | Some have said, "Hell will not touch us, except for a limited number of days." Say, "Have you taken such a pledge from GOD - GOD never breaks His pledge - or, are you saying about GOD what you do not know?" |
| Hilali/Khan | And they (Jews) say, "The Fire (i.e. Hell-fire on the Day of Resurrection) shall not touch us but for a few numbered days." Say (O Muhammad Peace be upon him to them): "Have you taken a covenant from Allah, so that Allah will not break His Covenant? Or is it that you say of Allah what you know not?" |
| H/K/Saheeh | And they say, "Never will the Fire touch us, except for a few days." Say, "Have you taken a covenant with Allah? For Allah will never break His covenant. Or do you say about Allah that which you do not know?" |
| Malik | The Jews say: "The fire shall not touch us except for a few days." Ask them: "Have you obtained such a promise from Allah which He would not break ? Or do you assert against Allah what you do not know?"[80] |
| QXP | And, yet they say, "The Fire shall not touch us but for a few numbered days." (Because of their wishful thinking that they are the chosen ones). Say, "Have you taken any special pledge from Allah, which of course, He never breaks, or is it that you say things about Allah contrary to the august realm of knowledge?" |
| Maulana Ali | And they say: Fire will not touch us but for a few days. Say: Have you received a promise from Allah? Then Allah will not fail to perform ffis promise. Or do you speak against Allah what you know not? |
| Free Minds | And they said: "The Fire will not touch us except for a few number of days." Say: "Have you taken a pledge with God? If so, then God will not break His pledge. Or do you say about God what you do not know?" |
| Qaribullah | They say: 'The Fire will never touch us except for a number of days. ' Say: 'Did Allah make you such a promise for Allah never breaks His promise or do you say about Allah what you do not know? ' |
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| George Sale | They say, the fire of hell shall not touch us but for a certain number of days. Answer, have ye received any promise from God to that purpose? For God will not act contrary to his promise: Or do ye speak concerning God that which ye know not? |
| JM Rodwell | And they say, "Hell fire shall not touch us, but for a few days:" SAY: Have ye received such a promise from God? for God will not revoke his promise: or, Speak ye of God that which ye know not? |
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| Asad | And they say, "The fire will most certainly not touch us for more than a limited number of days." Say [unto them]: "Have you received a promise from God - for God never breaks His promise - or do you attribute to God something which you cannot know?" |
al-Baqarah 002:081
| 2:81 بلى من كسب سيئة واحاطت به خطيئته فاولئك اصحاب النار هم فيها خالدون |
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| Transliteration | Bala man kasaba sayyi-atan waahatat bihi khatee-atuhu faola-ika as-habu alnnari hum feeha khalidoona |
| Literal | Yes/certainly , who gathered/earned a sin/crime, and his sin/mistake surrounded/enveloped with him so those (are) the fire's owners/company, they are in it immortally/eternally. |
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| Yusuf Ali | Nay, those who seek gain in evil, and are girt round by their sins,- they are companions of the Fire: Therein shall they abide (For ever). |
| Pickthal | Nay, but whosoever hath done evil and his sin surroundeth him; such are rightful owners of the Fire; they will abide therein. |
| Arberry | Not so; whoso earns evil, and is encompassed by his transgression -- those are the inhabitants of the Fire; there they shall dwell forever. |
| Shakir | Yea, whoever earns evil and his sins beset him on every side, these are the inmates of the fire; in it they shall abide. |
| Sarwar | There is no doubt that evil doers who are engulfed in sins are the companions of hell fire wherein they will live forever. |
| Khalifa | Indeed, those who earn sins and become surrounded by their evil work will be the dwellers of Hell; they abide in it forever. |
| Hilali/Khan | Yes! Whosoever earns evil and his sin has surrounded him, they are dwellers of the Fire (i.e. Hell); they will dwell therein forever. |
| H/K/Saheeh | Yes, whoever earns evil and his sin has encompassed him those are the companions of the Fire; they will abide therein eternally. |
| Malik | Yea! Those who commit evil and become encircled in sin are the inmates of Hellfire; they shall live there for ever.[81] |
| QXP | Nay, but whoever keeps disrupting the lives of others, and his faults upon faults surround him - such are destined for the Fire, therein to abide. |
| Maulana Ali | Yea, whoever earns evil and his sins beset him on every side, those are the companions of the Fire; therein they abide. |
| Free Minds | Indeed, whoever gains a sin, and is surrounded by his mistakes; those are the people of the Fire, in it they abide eternally. |
| Qaribullah | Indeed, he who earns evil and becomes engrossed in his sin, they are the people of the Fire; in it they shall remain for ever. |
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| George Sale | Verily who so doth evil, and is encompassed by his iniquity, they shall be the companions of hell fire, they shall remain therein for ever: |
| JM Rodwell | But they whose only gains are evil works, and who are environed by their sins,-they shall be inmates of the fire, therein to abide for ever: |
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| Asad | Yea! Those who earn evil and by their sinfulness are engulfed - they are destined for the fire. therein to abide; |
al-Baqarah 002:082
| 2:82 والذين امنوا وعملوا الصالحات اولئك اصحاب الجنة هم فيها خالدون |
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| Transliteration | Waallatheena amanoo waAAamiloo alssalihati ola-ika as-habu aljannati hum feeha khalidoona |
| Literal | And those who believed and made/did the correct/righteous deeds, those are the Paradise's owners/company, they are in it immortally/eternally. |
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| Yusuf Ali | But those who have faith and work righteousness, they are companions of the Garden: Therein shall they abide (For ever). |
| Pickthal | And those who believe and do good works: such are rightful owners of the Garden. They will abide therein. |
| Arberry | And those that believe, and do deeds of righteousness -- those are the inhabitants of Paradise; there they shall dwell forever.' |
| Shakir | And (as for) those who believe and do good deeds, these are the dwellers of the garden; in it they shall abide. |
| Sarwar | As for the righteously striving believers, they will be among the people of Paradise wherein they will live forever. |
| Khalifa | As for those who believe, and lead a righteous life, they will be the dwellers of Paradise; they abide in it forever. |
| Hilali/Khan | And those who believe (in the Oneness of Allah - Islamic Monotheism) and do righteous good deeds, they are dwellers of Paradise, they will dwell therein forever. |
| H/K/Saheeh | But they who believe and do righteous deeds those are the companions of Paradise; they will abide therein eternally. |
| Malik | As for those who believe and do good deeds, they will be the residents of Paradise and live there forever.[82] |
| QXP | And those who choose to be graced with belief, and help others - they are destined for the Paradise, therein to abide. |
| Maulana Ali | And those who believe and do good deeds, these are the owners of the Garden; therein they abide. |
| Free Minds | And those who believe and do good work, they are the people of Paradise, in it they abide eternally. |
| Qaribullah | But those who believe and do good works are the people of Paradise; for ever they shall live in it. |
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| George Sale | But they who believe and do good works, they shall be the companions of paradise, they shall continue therein for ever. |
| JM Rodwell | But they who have believed and done the things that be right, they shall be the inmates of Paradise,-therein to abide for ever. |
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| Asad | whereas those who attain to faith and do righteous deeds -they are destined for paradise, therein to abide. |
al-Baqarah 002:083
| 2:83 واذ اخذنا ميثاق بني اسرائيل لاتعبدون الا الله وبالوالدين احسانا وذي القربى واليتامى والمساكين وقولوا للناس حسنا واقيموا الصلاة واتوا الزكاة ثم توليتم الا قليلا منكم وانتم معرضون |
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| Transliteration | Wa-ith akhathna meethaqa banee isra-eela la taAAbudoona illa Allaha wabialwalidayni ihsanan wathee alqurba waalyatama waalmasakeeni waqooloo lilnnasi husnan waaqeemoo alssalata waatoo alzzakata thumma tawallaytum illa qaleelan minkum waantum muAAridoona |
| Literal | And when We took Israel's sons' and daughters' promise/covenant, "Do not worship except God, and with the parents a goodness and of the relations/near , and the orphans and the poorest of the poor/poor oppressed , and say to the people goodness, and keep up/take care of the prayers and give/bring the charity/purification." Then you turned away except (a) few from you and you are objecting/opposing . |
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| Yusuf Ali | And remember We took a covenant from the Children of Israel (to this effect): Worship none but Allah; treat with kindness your parents and kindred, and orphans and those in need; speak fair to the people; be steadfast in prayer; and practise regular charity. Then did ye turn back, except a few among you, and ye backslide (even now). |
| Pickthal | And (remember) when We made a covenant with the Children of Israel, (saying): Worship none save Allah (only), and be good to parents and to kindred and to orphans and the needy, and speak kindly to mankind; and establish worship and pay the poor-due. Then, after that, ye slid back, save a few of you, being averse. |
| Arberry | And when We took compact with the Children of Israel: 'You shall not serve any save God; and to be good to parents, and the near kinsman, and to orphans, and to the needy; and speak good to men, and perform the prayer, and pay the alms.' Then you turned away, all but a few of you, swerving aside. |
| Shakir | And when We made a covenant with the children of Israel: You shall not serve any but Allah and (you shall do) good to (your) parents, and to the near of kin and to the orphans and the needy, and you shall speak to men good words and keep up prayer and pay the poor-rate. Then you turned back except a few of you and (now too) you turn aside. |
| Sarwar | We made a covenant with the children of Israel that they should not worship anyone except Me, that they should serve their parents, relatives, orphans, and the destitute, that they should speak righteous words to people, and that they should be steadfast in their prayers and pay the religious tax. But soon after you made this covenant, all but a few of you broke it heedlessly. |
| Khalifa | We made a covenant with the Children of Israel: "You shall not worship except GOD. You shall honor your parents and regard the relatives, the orphans, and the poor. You shall treat the people amicably. You shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat)." But you turned away, except a few of you, and you became averse. |
| Hilali/Khan | And (remember) when We took a covenant from the Children of Israel, (saying): Worship none but Allah (Alone) and be dutiful and good to parents, and to kindred, and to orphans and Al-Masakeen (the poor), (Tafsir At-Tabaree, Vol. 10, Page 158 (Verse 9:60)) and speak good to people (i.e. enjoin righteousness and forbid evil, and say the truth about Muhammad Peace be upon him ), and perform As-Salat (Iqamat-as-Salat), and give Zakat. Then you slid back, except a few of you, while you are backsliders. (Tafsir Al-Qurtubee, Vol. 2, Page 392). |
| H/K/Saheeh | And [recall] when We took the covenant from the Children of Israel, [enjoining upon them], "Do not worship except Allah; and to parents do good and to relatives, orphans, and the needy. And speak to people good [words] and establish prayer and give zakah." Then you turned away, except a few of you, and you were refusing. |
| Malik | Remember, We took a covenant (firm commitment) from the children of Israel: "You shall worship none but Allah; be good to your parents, relatives, orphans and destitute, speak fair to the people, establish 'Salah', and pay 'Zakah.'" But you broke the covenant, except a few of you, and you paid no heed.[83] |
| QXP | (The Covenant We made with the Children of Israel was not of unconditional favors.) When We made a promise with the Children of Israel, (We said), "Serve none save Allah, and be kind to your parents, and to relatives, and to orphans, widows, and to the needy - those left alone in the society, and those whose income has stalled for any reason. And speak to people and treat them nicely, and establish the Divine System in the society, and set up the Just Economic Order (keeping your wealth open for the benefit of all)." Then, after that, you slid back, except a few of you, and you backslide even now. |
| Maulana Ali | And when We made a covenant with the Children of Israel. You shall serve none but Allah. And do good to (your) parents, and to the near of kin and to orphans and the needy, and speak good (words) to (all) men, and keep up prayer and pay the poor-rate. Then you turned back except a few of you, and you are averse. |
| Free Minds | And We took the covenant of the Children of Israel: "You shall not serve except God, and regard your parents, and regard the relatives, and orphans, and needy, and say kind things to the people, and hold the contact-method, and contribute towards betterment." But then you turned away, except a few of you; you were objecting. |
| Qaribullah | (Remember) when We made a covenant with the Children of Israel, you shall worship none except Allah. Show kindness to your parents, to kinsmen, to the orphans, and to the needy, and speak of goodness to people. Establish your prayers and pay the obligatory charity. But, except for a few, you all turned your backs and gave no heed. |
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| George Sale | Remember also, when We accepted the covenant of the children of Israel, saying, ye shall not worship any other except God, and ye shall shew kindness to your parents and kindred, and to orphans, and to the poor, and speak that which is good unto men; and be constant at prayer, and give alms. Afterwards ye turned back, except a few of you, and retired afar off. |
| JM Rodwell | And when we entered into covenant with the children of Israel, we said, "Worship none but God, and be good to your parents and kindred, and to orphans, and to the poor, and speak with men what is right, and observe prayer, and pay the stated alms." Then tu |
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| Asad | AND LO! We accepted this solemn pledge from [you,] ' the children of Israel: "You shall worship none but God; and you shall do good unto your parents and kinsfolk, and the orphans, and the poor; and you shall speak unto all people in a kindly way; and you shall be constant in prayer; and you shall spend in charity. " And yet, save for a few of you, you turned away: for you are obstinate folk! |
al-Baqarah 002:084
| 2:84 واذا اخذنا ميثاقكم لاتسفكون دماءكم ولاتخرجون انفسكم من دياركم ثم اقررتم وانتم تشهدون |
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| Transliteration | Wa-ith akhathna meethaqakum la tasfikoona dimaakum wala tukhrijoona anfusakum min diyarikum thumma aqrartum waantum tashhadoona |
| Literal | And when We took your promise/covenant. "Do not shed your blood and do not bring yourselves out from your homes/countries , then you acknowledged/accepted and you (are) witnessing/testifying. |
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| Yusuf Ali | And remember We took your covenant (to this effect): Shed no blood amongst you, nor turn out your own people from your homes: and this ye solemnly ratified, and to this ye can bear witness. |
| Pickthal | And when We made with you a covenant (saying): Shed not the blood of your people nor turn (a party of) your people out of your dwellings. Then ye ratified (Our covenant) and ye were witnesses (thereto). |
| Arberry | And when We took compact with you: 'You shall not shed your own blood, neither expel your own from your habitations'; then you confirmed it and yourselves bore witness. |
| Shakir | And when We made a covenant with you: You shall not shed your blood and you shall not turn your people out of your cities; then you gave a promise while you witnessed. |
| Sarwar | We made a covenant with you that you should not shed each other's blood or expel each other from your homeland. You accepted and bore witness to this covenant, |
| Khalifa | We made a covenant with you, that you shall not shed your blood, nor shall you evict each other from your homes. You agreed and bore witness. |
| Hilali/Khan | And (remember) when We took your covenant (saying): Shed not the blood of your people, nor turn out your own people from their dwellings. Then, (this) you ratified and (to this) you bear witness. |
| H/K/Saheeh | And [recall] when We took your covenant, [saying], "Do not shed each other's blood or evict one another from your homes." Then you acknowledged [this] while you were witnessing. |
| Malik | Also remember another covenant which We took from you: That you shall not shed blood among yourselves and you shall not expel your own people from your homes; you confirmed it and you are witness to it.[84] |
| QXP | And, We made a Covenant with you saying, "Desist from feuds and mutual bloodshed, and do not expel your own people from your towns and dwellings. Then you agreed and you were witnesses thereof. |
| Maulana Ali | And when We made a covenant with you: You shall not shed your blood, nor turn your people out of your cities; then you promised and you bear witness. |
| Free Minds | And We have taken a covenant with you: "You shall not spill each other's blood, nor drive each other out from your homes." And you agreed to this while bearing witness. |
| Qaribullah | And when We made a covenant with you, that you shall not shed your blood or turn yourselves out of your dwellings, to this you consented and bore witness. |
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| George Sale | And when We accepted your covenant, saying, ye shall not shed your brothers blood, nor dispossess one another of your habitations. Then ye confirmed it, and were witnesses thereto. |
| JM Rodwell | And when we made a covenant with you that ye should not shed your own blood, nor expel one another from your abodes, then ye ratified it and yourselves were witnesses. |
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| Asad | And lo! We accepted your solemn pledge that you would not shed one another's blood, and would not drive one another from your homelands - whereupon you acknowledged it; and thereto you bear witness [even now]. |
al-Baqarah 002:085
| 2:85 ثم انتم هؤلاء تقتلون انفسكم وتخرجون فريقا منكم من ديارهم تظاهرون عليهم بالاثم والعدوان وان ياتوكم اسارى تفادوهم وهو محرم عليكم اخراجهم افتؤمنون ببعض الكتاب وتكفرون ببعض فما جزاء من يفعل ذلك منكم الا خزي في الحياة الدنيا ويوم القيامة يردون الى اشد العذاب وماالله بغافل عما تعملون |
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| Transliteration | Thumma antum haola-i taqtuloona anfusakum watukhrijoona fareeqan minkum min diyarihim tathaharoona AAalayhim bial-ithmi waalAAudwani wa-in ya/tookum osara tufadoohum wahuwa muharramun AAalaykum ikhrajuhum afatu/minoona bibaAAdi alkitabi watakfuroona bibaAAdin fama jazao man yafAAalu thalika minkum illa khizyun fee alhayati alddunya wayawma alqiyamati yuraddoona ila ashaddi alAAathabi wama Allahu bighafilin AAamma taAAmaloona |
| Literal | Then you are those who you kill yourselves and you force out a group/part from you, from their homes/countries, you cooperate/support on (against) them with the sin/crime and the transgression/injustice/aggression and if they come to you captives/prisoners you ransom them , and it is forbidden on you bringing/forcing them out. Do you believe with some/part (of) The Book and you disbelieve with some/part? So but (what is the) reward/reimbursement (of) who does that from you, except shame/scandal/disgrace in the life the present/worldly life (on) and the Resurrection Day they be returned to the torture's strongest (severest), and God (is) not with ignoring/disregarding on what you make/do. |
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| Yusuf Ali | After this it is ye, the same people, who slay among yourselves, and banish a party of you from their homes; assist (Their enemies) against them, in guilt and rancour; and if they come to you as captives, ye ransom them, though it was not lawful for you to banish them. Then is it only a part of the Book that ye believe in, and do ye reject the rest? but what is the reward for those among you who behave like this but disgrace in this life?- and on the Day of Judgment they shall be consigned to the most grievous penalty. For Allah is not unmindful of what ye do. |
| Pickthal | Yet ye it is who slay each other and drive out a party of your people from their homes, supporting one another against them by sin and transgression? - and if they came to you as captives ye would ransom them, whereas their expulsion was itself unlawful for you - Believe ye in part of the Scripture and disbelieve ye in part thereof? And what is the reward of those who do so save ignominy in the life of the world, and on the Day of Resurrection they will be consigned to the most grievous doom. For Allah is not unaware of what ye do. |
| Arberry | Then there you are killing one another, and expelling a party of you from their habitations, conspiring against them in sin and enmity; and if they come to you as captives, you ransom them; yet their expulsion was forbidden you. What, do you believe in part of the Book, and disbelieve in part? What shall be the recompense of those of you who do that, but degradation in the present life, and on the Day of Resurrection to be returned unto the most terrible of chastisement? And God is not heedless of the things you do. |
| Shakir | Yet you it is who slay your people and turn a party from among you out of their homes, backing each other up against them unlawfully and exceeding the limits; and if they should come to you, as captives you would ransom them-- while their very turning out was unlawful for you. Do you then believe in a part of the Book and disbelieve in the other? What then is the re ward of such among you as do this but disgrace in the life of this world, and on the day of resurrection they shall be sent back to the most grievous chastisement, and Allah is not at all heedless of what you do. |
| Sarwar | yet you murdered each other and forced a number of your people out of their homeland, helping each other to commit sin and to be hostile to one another. When you had expelled people from their homeland and later they had been made captives (of other people), you then paid their ransom (thinking that it was a righteous deed). God forbade you to expel these people in the first place. Do you believe in one part of the Book and not in the other? Those who behave in this way shall reap disgrace in this world and severe punishment on the Day of Resurrection. God is not unaware of things that you do. |
| Khalifa | Yet, here you are killing each other, and evicting some of you from their homes, banding against them sinfully and maliciously. Even when they surrendered, you demanded ransom from them. Evicting them was prohibited for you in the first place. Do you believe in part of the scripture and disbelieve in part? What should be the retribution for those among you who do this, except humiliation in this life, and a far worse retribution on the Day of Resurrection? GOD is never unaware of anything you do. |
| Hilali/Khan | After this, it is you who kill one another and drive out a party of you from their homes, assist (their enemies) against them, in sin and transgression. And if they come to you as captives, you ransom them, although their expulsion was forbidden to you. Then do you believe in a part of the Scripture and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is not unaware of what you do. |
| H/K/Saheeh | Then, you are those [same ones who are] killing one another and evicting a party of your people from their homes, cooperating against them in sin and aggression. And if they come to you as captives, you ransom them, although their eviction was forbidden to you. So do you believe in part of the Scripture and disbelieve in part? Then what is the recompense for those who do that among you except disgrace in worldly life; and on the Day of Resurrection they will be sent back to the severest of punishment. And Allah is not unaware of what you do. |
| Malik | Yet there you are, killing your own people, expelling a group amongst you from their homes, backing each other with sin and aggression; and if they come to you as captives, you trade them for ransoms whereas their expulsion was unlawful for you to begin with. Do you believe in a part of your Holy Book and reject the rest? So what other punishment do such people among you, who behave like this, deserve, than disgrace in this world and to be driven to grievous punishment on the Day of Judgment? Allah is not unaware of what you do.[85] |
| QXP | Yet you it is who subdue and slay your own folk, and evict a weak faction among you from their homes. And you support one another in hurting the community and sowing the seeds of discord. And when these homeless people get enslaved by others and are brought to you, you ransom them, whereas it was unlawful for you to evict them in the first place. What! Do you wish to accept one part of the Scripture and reject the other? Think then, what the reward of such wrongdoing must be, nothing but disgrace in the life of this world - and on the Day of Resurrection the most grievous chastisement! For Allah is not unaware of what you do. (The verse is referring to the Jewish community of Madinah, but as is always the case in the Qur'an, the Commands have a wide historical applicability - in this case, to oppressive societies anywhere anytime.) |
| Maulana Ali | Yet you it is who would slay your people and turn a party from among you out of their homes, backing each other up against them unlawfully and exceeding the limits. And if they should come to you as captives you would ransom them, whereas their turning out itself was unlawful for you. Do you then believe in a part of the Book and disbelieve in the other? What then is the reward of such among you as do this but disgrace in the life of this world, and on the day of Resurrection they shall be sent back to the most grievous chastisement. And Allah is not heedless of what you do. |
| Free Minds | But then here you are killing each other and driving out a group of you from their homes; you act towards them with evil and animosity. And if they come to you as prisoners, you ransom them while it was forbidden for you to drive them out! Do you believe in some of the Scripture and disbelieve in some? The punishment for those amongst you who do so is humiliation in this worldly life, and on the Day of Resurrection they will be returned to the most severe retribution. God is not unaware of what you all do. |
| Qaribullah | Yet there you are, slaying your ownselves, and turning a number of them out of their dwellings, and helping each other against them with sin and aggression. Although, should they come to you as captives, you would ransom them. Surely, their expulsion was unlawful. Do you then believe in a part of the Book and disbelieve another! What shall be the recompense of those of you who do that, but degradation in the worldly life, and on the Day of Resurrection to be returned to the most terrible punishment. Allah is not inattentive of what you do. |
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| George Sale | Afterwards ye were they who slew one another, and turned several of your brethren out of their houses, mutually assisting each other against them with injustice and enmity; but if they come captives unto you, ye redeem them: Yet it is equally unlawful for you to dispossess them. Do ye therefore believe in part of the book of the law, and reject other part thereof? But whoso among you doth this, shall have no other reward than shame in this life, and on the day of resurrection they shall be sent to a most grievous punishment; for God is not regardless of that which ye do. |
| JM Rodwell | Then were ye the very persons who slew one another; and ye drove out a part of your own people from their abodes; ye lent help against them with wrong and hatred; but if they come captives to you, ye redeem them!-Yet it was forbidden you to drive them out. |
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| Asad | And yet, it is you who slay one another and drive some of your own people from their homelands, aiding one another against them in sin and hatred; but if they come to you as captives, you ransom them - although the very [act of] driving them away has been made unlawful to you! Do you, then, believe in some parts of the divine writ and deny the truth pf other parts? What, then, could be the reward of those among you who do such things but ignominy in the life of this world and, on the Day of Resurrection, commitment to most grievous suffering? For God is not unmindful of what you do. |
al-Baqarah 002:086
| 2:86 اولئك الذين اشتروا الحياة الدنيا بالاخرة فلا يخفف عنهم العذاب ولاهم ينصرون |
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| Transliteration | Ola-ika allatheena ishtarawoo alhayata alddunya bial-akhirati fala yukhaffafu AAanhumu alAAathabu wala hum yunsaroona |
| Literal | Those are these who bought/volunteered the life the present/worldly life with the end (other life), so the torture is not to be lightened/reduced on them, and nor they be given victory. |
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| Yusuf Ali | These are the people who buy the life of this world at the price of the Hereafter: their penalty shall not be lightened nor shall they be helped. |
| Pickthal | Such are those who buy the life of the world at the price of the Hereafter. Their punishment will not be lightened, neither will they have support. |
| Arberry | Those who have purchased the present life at the price of the world to come -- for them the chastisement shall not be lightened, neither shall they be helped. |
| Shakir | These are they who buy the life of this world for the hereafter, so their chastisement shall not be lightened nor shall they be helped. |
| Sarwar | They have traded the life hereafter in exchange for their worldly life. Their punishment will not be eased nor will they receive help. |
| Khalifa | It is they who bought this lowly life at the expense of the Hereafter. Consequently, the retribution is never commuted for them, nor can they be helped. |
| Hilali/Khan | Those are they who have bought the life of this world at the price of the Hereafter. Their torment shall not be lightened nor shall they be helped. |
| H/K/Saheeh | Those are the ones who have bought the life of this world [in exchange] for the Hereafter, so the punishment will not be lightened for them, nor will they be aided. |
| Malik | Such are the people who trade the life of this world at the expense of the Hereafter; so neither their punishment shall be lightened nor shall they be helped.[86] |
| QXP | Such are those who fall for instant gratification, buying the life of this world at the price of long-term gains and the Hereafter. Their punishment will not be lightened neither will they receive any help. |
| Maulana Ali | These are they who buy the life of this world for the Hereafter, so their chastisement shall not be lightened, nor shall they be helped. |
| Free Minds | These are the ones who have purchased this worldly life instead of the Hereafter. The retribution will not be reduced for them, nor will they be supported. |
| Qaribullah | Such are they who buy the worldly life at the price of the Everlasting Life. Their punishment shall not be lightened, nor shall they be helped. |
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| George Sale | These are they who have purchased this present life, at the price of that which is to come; wherefore their punishment shall not be mitigated, neither shall they be helped. |
| JM Rodwell | These are they who purchase this present life at the price of that which is to come: their torment shall not be lightened, neither shall they be helped. |
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| Asad | All who buy the life of this world at the price of the life to come - their suffering shall not be lightened, nor shall they be succoured! |
al-Baqarah 002:087
| 2:87 ولقد اتينا موسى الكتاب وقفينا من بعده بالرسل واتينا عيسى ابن مريم البينات وايدناه بروح القدس افكلما جاءكم رسول بما لاتهوى انفسكم استكبرتم ففريقا كذبتم وفريقا تقتلون |
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| Transliteration | Walaqad atayna moosa alkitaba waqaffayna min baAAdihi bialrrusuli waatayna AAeesa ibna maryama albayyinati waayyadnahu biroohi alqudusi afakullama jaakum rasoolun bima la tahwa anfusukumu istakbartum fafareeqan kaththabtum wafareeqan taqtuloona |
| Literal | And We had given/brought Moses The Book and We sent from after him with the messengers, and Wegave/brought Jesus Mary's son, the evidences and We supported him with the Holy/Sanctimonious Soul/Spirit , so if whenever a messenger came to you with what yourselves do not desire you become arrogant, so a group you denied and a group you kill . |
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| Yusuf Ali | We gave Moses the Book and followed him up with a succession of messengers; We gave Jesus the son of Mary Clear (Signs) and strengthened him with the holy spirit. Is it that whenever there comes to you a messenger with what ye yourselves desire not, ye are puffed up with pride?- Some ye called impostors, and others ye slay! |
| Pickthal | And verily We gave unto Moses the Scripture and We caused a train of messengers to follow after him, and We gave unto Jesus, son of Mary, clear proofs (of Allah's sovereignty), and We supported him with the Holy spirit. Is it ever so, that, when there cometh unto you a messenger (from Allah) with that which ye yourselves desire not, ye grow arrogant, and some ye disbelieve and some ye slay? |
| Arberry | And We gave to Moses the Book, and after him sent succeeding Messengers; and We gave Jesus son of Mary the clear signs, and confirmed him with the Holy Spirit; and whensoever there came to you a Messenger with that your souls had not desire for, did you become arrogant, and some cry lies to, and some slay? |
| Shakir | And most certainly We gave Musa the Book and We sent messengers after him one after another; and We gave Isa, the son of Marium, clear arguments and strengthened him with the holy spirit, What! whenever then a messenger came to you with that which your souls did not desire, you were insolent so you called some liars and some you slew. |
| Sarwar | We gave the Book to Moses and made the Messengers follow in his path. To Jesus, the son of Mary, We gave the miracles and supported him by the Holy Spirit. Why do you arrogantly belie some Messengers and murder others whenever they have brought you messages that you dislike? |
| Khalifa | We gave Moses the scripture, and subsequent to him we sent other messengers, and we gave Jesus, son of Mary, profound miracles and supported him with the Holy Spirit. Is it not a fact that every time a messenger went to you with anything you disliked, your ego caused you to be arrogant? Some of them you rejected, and some of them you killed. |
| Hilali/Khan | And indeed, We gave Moosa (Moses) the Book and followed him up with a succession of Messengers. And We gave Iesa (Jesus), the son of Maryam (Mary), clear signs and supported him with Rooh-ul-Qudus (Jibrael (Gabriel) ). Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant? Some, you disbelieved and some, you killed. |
| H/K/Saheeh | And We did certainly give Moses the Torah and followed up after him with messengers. And We gave Jesus, the son of Mary, clear proofs and supported him with the Pure Spirit. But is it [not] that every time a messenger came to you, [O Children of Israel], with what your souls did not desire, you were arrogant? And a party [of messengers] you denied and another party you killed. |
| Malik | To Moses We gave the Book (Torah) and sent after him other Messengers in succession; then We gave Jesus, the son of Mary, clear Signs and strengthened him with the Holy Spirit (Gabriel). Why is it that whenever there came to you a Messenger with a message which did not suit your desires, you became so arrogant that to some of them you called impostors and others you killed![87] |
| QXP | And, verily, We had given the Scripture to Moses and We sent other Messengers in succession after him. And We gave Jesus, son of Mary, clear evidence of the Truth and We strengthened him with Sacred Revelation. Yet is it not so that Whenever a Messenger came to you with something that was not to your liking, you became stubbornly arrogant, and some of them you called impostors, and others you killed? (Also, you have attempted to strike a deal with the Messengers in order to alter the Messages (10:15), (11:113), (17:74), (68:9)). |
| Maulana Ali | And We indeed gave Moses the Book and We sent messengers after him one after another; and We gave Jesus, son of Mary, clear arguments and strengthened him with the Holy Spirit. Is it then that whenever there came to you a messenger with what your souls desired not, you were arrogant? And some of you gave the lie to and others you would slay. |
| Free Minds | And We gave Moses the Scripture, and after him We sent the messengers. And We gave Jesus son of Mary the clear proofs, and We supported Him with the Holy Spirit. Is it that every time a messenger comes to you with what your souls do not desire, you become arrogant? A group of them you deny, and a group of them you kill! |
| Qaribullah | To Moses We gave the Book and after him We sent other Messengers. We gave (Prophet) Jesus, the son of Mary, veritable signs, and supported him with the Spirit of Purity (Gabriel). Will you then become proud whenever any Messenger comes to you with that which does not suit your fancies, and you belied some (Prophet Jesus) and killed others! |
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| George Sale | We formerly delivered the book of the law unto Moses, and caused Apostles to succeed him, and gave evident miracles to Jesus the son of Mary, and strengthened him with the holy spirit. Do ye therefore, whenever an Apostle cometh unto you with that which your souls desire not, proudly reject him, and accuse some of imposture, and slay others? |
| JM Rodwell | Moreover, to Moses gave we "the Book," and we raised up apostles after him; and to Jesus, son of Mary, gave we clear proofs of his mission, and strengthened him by the Holy Spirit. So oft then as an apostle cometh to you with that which your souls desire n |
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| Asad | For, indeed, We vouchsafed unto Moses the divine writ and caused apostle after apostle to follow him; and We vouchsafed unto Jesus, the son of Mary, all evidence of the truth, and strengthened him with holy inspiration. [Yet] is it not so that every time an apostle came unto you with something that was not to your liking, you gloried in your arrogance, and to some of them you gave the lie, while others you would slay? |
al-Baqarah 002:088
| 2:88 وقالوا قلوبنا غلف بل لعنهم الله بكفرهم فقليلا مايؤمنون |
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| Transliteration | Waqaloo quloobuna ghulfun bal laAAanahumu Allahu bikufrihim faqaleelan ma yu/minoona |
| Literal | And they said: "Our hearts/minds (are) covered/uncomprehending ." But God cursed them with their disbelief, so little/few (are) what they believe. |
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| Yusuf Ali | They say, "Our hearts are the wrappings (which preserve Allah's Word: we need no more)." Nay, Allah's curse is on them for their blasphemy: Little is it they believe. |
| Pickthal | And they say: Our hearts are hardened. Nay, but Allah hath cursed them for their unbelief. Little is that which they believe. |
| Arberry | And they say, 'Our hearts are uncircumcised.' Nay, but God has cursed them for their unbelief; little will they believe. |
| Shakir | And they say: Our hearts are covered. Nay, Allah has cursed them on account of their unbelief; so little it is that they believe. |
| Sarwar | They have said that their hearts cannot understand (what you, Muhammad, say). God has condemned them for their denial of the Truth. There are a very few of them who have faith. |
| Khalifa | Some would say, "Our minds are made up!" Instead, it is a curse from GOD, as a consequence of their disbelief, that keeps them from believing, except for a few of them. |
| Hilali/Khan | And they say, "Our hearts are wrapped (i.e. do not hear or understand Allahs Word)." Nay, Allah has cursed them for their disbelief, so little is that which they believe. |
| H/K/Saheeh | And they said, "Our hearts are wrapped." But, [in fact], Allah has cursed them for their disbelief, so little is it that they believe. |
| Malik | They say: "Our hearts are in secure wrappers;" but the fact of the matter is that Allah has cursed them for their disbelief, so little is that which they believe.[88] |
| QXP | And they say, "Our hearts are bags of knowledge." Nay, but Allah has deprived them of His Grace for their persistent rejection of the Truth. Therefore, only a few of them will choose to be graced with belief. (2:6). |
| Maulana Ali | And when they say: Our hearts are repositories. Nay, Allah has cursed them on account of their unbelief, so little it is that they believe. |
| Free Minds | And they said: "Our hearts are sealed!" No, it is God who has cursed them for their rejection, for very little do they believe. |
| Qaribullah | They say: 'Our hearts are covered. ' But Allah has cursed them for their disbelief. Little is that they believe. |
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| George Sale | The Jews say, our hearts are uncircumcised: But God hath cursed them with their infidelity, therefore few shall believe. |
| JM Rodwell | And they say, "Uncircumcised are our hearts." Nay! God hath cursed them in their infidelity: few are they who believe! |
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| Asad | But they say, "Our hearts are already full of knowledge." Nay, but God has rejected them because of their refusal to acknowledge the truth: for, few are the things in which they believe. |
al-Baqarah 002:089
| 2:89 ولما جاءهم كتاب من عند الله مصدق لما معهم وكانوا من قبل يستفتحون على الذين كفروا فلما جاءهم ماعرفوا كفروا به فلعنة الله على الكافرين |
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| Transliteration | Walamma jaahum kitabun min AAindi Allahi musaddiqun lima maAAahum wakanoo min qablu yastaftihoona AAala allatheena kafaroo falamma jaahum ma AAarafoo kafaroo bihi falaAAnatu Allahi AAala alkafireena |
| Literal | And when a Book came to them from at God, confirming to what (is) with them and they were from before judging/asking on those who disbelieved, so when what they knew came to them, they disbelieved with it, so God's curse/torture (is) on the disbelievers. |
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| Yusuf Ali | And when there comes to them a Book from Allah, confirming what is with them,- although from of old they had prayed for victory against those without Faith,- when there comes to them that which they (should) have recognised, they refuse to believe in it but the curse of Allah is on those without Faith. |
| Pickthal | And when there cometh unto them a scripture from Allah, confirming that in their possession - though before that they were asking for a signal triumph over those who disbelieved - and when there cometh unto them that which they know (to be the truth) they disbelieve therein. The curse of Allah is on disbelievers. |
| Arberry | When there came to them a Book from God, confirming what was with them -- and they aforetimes prayed for victory over the unbelievers -- when there came to them that they recognized, they disbelieved in it; and the curse of God is on the unbelievers. |
| Shakir | And when there came to them a Book from Allah verifying that which they have, and aforetime they used to pray for victory against those who disbelieve, but when there came to them (Prophet) that which they did not recognize, they disbelieved in him; so Allah's curse is on the unbelievers. |
| Sarwar | When a Book came to them from God which confirms what is with them (the fact of truthfulness of the Prophet Muhammad in their Scripture), and, despite the fact that they had been praying for victory over the disbelievers (by the help of the truthful Prophet), they refuse to accept this book, even though they know it (to be the Truth). May God condemn those who hide the Truth! |
| Khalifa | When this scripture came to them from GOD, and even though it agrees with, and confirms what they have, and even though they used to prophesy its advent when they talked with the disbelievers, when their own prophecy came to pass, they disbelieved therein. GOD's condemnation thus afflicts the disbelievers. |
| Hilali/Khan | And when there came to them (the Jews), a Book (this Quran) from Allah confirming what is with them (the Taurat (Torah) and the Injeel (Gospel)), although aforetime they had invoked Allah (for coming of Muhammad Peace be upon him ) in order to gain victory over those who disbelieved, then when there came to them that which they had recognised, they disbelieved in it. So let the Curse of Allah be on the disbelievers. |
| H/K/Saheeh | And when there came to them a Book from Allah confirming that which was with them although before they used to pray for victory against those who disbelieved but [then] when there came to them that which they recognized, they disbelieved in it; so the curse of Allah will be upon the disbelievers. |
| Malik | Now when there has come to them a Book from Allah confirming the Holy Books of Torah and Gospel which they already have - even though before this they used to pray for victory against the unbelievers - when there came to them that which they very well recognize, they knowingly rejected it; Allah’s curse is on such disbelievers.[89] |
| QXP | And when there comes to them the Book of Allah, confirming the authentic in what they have, they flatly deny it although before that they had been praying for a signal victory over those who denied all Divine Revelation. And whenever there came unto them something that they recognized as the Truth, they would deny it. Then, deprivation of Allah's grace is the lot of all those who thanklessly reject His Guidance and choose to live in darkness. ('Kufr' includes all the meanings given in the last sentence). |
| Maulana Ali | And when there came to them a Book from Allah verifying that which they have, and aforetime they used to pray for victory against those who disbelieved -- but when there came to them that which they recognized, they disbelieved in it; so Allah's curse is on the disbelievers. |
| Free Minds | And when a Scripture came to them from God, authenticating what is with them; while before that they were mocking those who rejected; so when what they knew came to them, they rejected it! God's curse be upon the rejecters. |
| Qaribullah | And when a Book came to them from Allah confirming what was with them, while before that they used to pray for victory over the unbelievers when there came to them what they knew, they disbelieved him. Therefore, the curse of Allah be upon the unbelievers! |
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| George Sale | And when a book came unto them from God, confirming the scriptures which were with them, although they had before prayed for assistance against those who believed not, yet when that came unto them which they knew to be from God, they would not believe therein: therefore the curse of God shall be on the infidels. |
| JM Rodwell | And when a Book had come to them from God, confirming that which they had received already-although they had before prayed for victory over those who believed not-yet when that Koran come to them, of which they had knowledge, they did not recognise it. The |
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| Asad | And whenever there came unto them a [new] revelation from God, confirming the truth already in their possession-and [bear in mind that] aforetime they used to pray for victory over those who were bent on denying the truth -: whenever there came unto them something which they recognized [as the truth], they would deny it. And God's rejection is the due of all who deny the truth. |
al-Baqarah 002:090
| 2:90 بئسما اشتروا به انفسهم ان يكفروا بما انزل الله بغيا ان ينزل الله من فضله على من يشاء من عباده فباؤوا بغضب على غضب وللكافرين عذاب مهين |
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| Transliteration | Bi/sama ishtaraw bihi anfusahum an yakfuroo bima anzala Allahu baghyan an yunazzila Allahu min fadlihi AAala man yashao min AAibadihi fabaoo bighadabin AAala ghadabin walilkafireena AAathabun muheenun |
| Literal | How bad (it is what), they bought/volunteered with it themselves, that they disbelieve with what God descended, corrupting/transgressing that God descends from His grace/favour on whom He wants/wills from His worshippers/slaves, so they returned/resided with anger on anger, and to the disbelievers (is) a humiliating torture. |
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| Yusuf Ali | Miserable is the price for which they have sold their souls, in that they deny (the revelation) which Allah has sent down, in insolent envy that Allah of His Grace should send it to any of His servants He pleases: Thus have they drawn on themselves Wrath upon Wrath. And humiliating is the punishment of those who reject Faith. |
| Pickthal | Evil is that for which they sell their souls: that they should disbelieve in that which Allah hath revealed, grudging that Allah should reveal of His bounty unto whom He will of His slaves. They have incurred anger upon anger. For disbelievers is a shameful doom. |
| Arberry | Evil is the thing they have sold themselves for, disbelieving in that which God sent down, grudging that God should send down of His bounty on whomsoever He will of His servants, and they were laden with anger upon anger; and for unbelievers awaits a humbling chastisement. |
| Shakir | Evil is that for which they have sold their souls-- that they should deny what Allah has revealed, out of envy that Allah should send down of His grace on whomsoever of His servants He pleases; so they have made themselves deserving of wrath upon wrath, and there is a disgraceful punishment for the unbelievers. |
| Sarwar | Evil is that for which they have sold their souls: They have refused to accept God's revelations in rebellion against the servant of God whom He has, by His Grace, chosen to grant His message. They have brought upon themselves God's wrath in addition to the wrath that they had incurred upon themselves for their previous sins. The disbelievers will suffer a humiliating torment. |
| Khalifa | Miserable indeed is what they sold their souls for - rejecting these revelations of GOD out of sheer resentment that GOD should bestow His grace upon whomever He chooses from among His servants. Consequently, they incurred wrath upon wrath. The disbelievers have incurred a humiliating retribution. |
| Hilali/Khan | How bad is that for which they have sold their ownselves, that they should disbelieve in that which Allah has revealed (the Quran), grudging that Allah should reveal of His Grace unto whom He will of His slaves. So they have drawn on themselves wrath upon wrath. And for the disbelievers, there is disgracing torment. |
| H/K/Saheeh | How wretched is that for which they sold themselves that they would disbelieve in what Allah has revealed through [their] outrage that Allah would send down His favor upon whom He wills from among His servants. So they returned having [earned] wrath upon wrath. And for the disbelievers is a humiliating punishment. |
| Malik | Ridiculous is the price for which they have sold away their souls, that they deny Allah’s revelation merely because of their grudge, that Allah should send His grace (on an Israelite rather than) on whom He pleases from His servants (Muhammad)! They have drawn on themselves wrath upon wrath, and for such disbelievers there is a disgraceful punishment.[90] |
| QXP | Miserable indeed is for which they sell their 'Selves' - that they deny that which Allah has revealed. (Grudgingly, they cannot get over the fact that Allah has chosen a Messenger who is not an Israelite). And that Allah should reveal His bounty to whomever He chooses among His servants. And so (for their discriminatory attitude) they have invited Requital upon Requital. And for all those who thanklessly deny the Guidance and choose to live in darkness, is a logical consequence of suffering that brings them low. |
| Maulana Ali | Evil is that for which they sell their souls -- that they should deny that which Allah has revealed, out of envy that Allah should send down of His grace on whomsoever of His servants He pleases; so they incur wrath upon wrath. And there is an abasing chastisement for the disbelievers. |
| Free Minds | Miserable indeed is what they purchase with their souls, that they disbelieve in what God has sent down as a resentment that God would send down from His grace to whom He pleases of His servants; thus they have incurred wrath upon wrath. And the rejecters will have a humiliating retribution. |
| Qaribullah | Evil is that for which they have bartered away their souls, that they disbelieve what Allah has sent down, grudging that Allah should send down from His bounty to whom He chooses from His worshipers! They have incurred wrath over wrath. For the unbelievers there is a humiliating punishment. |
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| George Sale | For a vile price have they sold their souls, that they should not believe in that which God hath sent down; out of envy, because God sendeth down his favours to such of his servants as he pleaseth: Therefore they brought on themselves indignation on indignation; and the unbelievers shall suffer an ignominious punishment. |
| JM Rodwell | For a vile price have they sold themselves, by not believing what God hath sent down, envious of God's sending down his grace on such of his servants as he pleaseth: and they have brought on themselves wrath upon wrath. And for the unbelievers is a disgrac |
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| Asad | Vile is that [false pride] for which they have sold their own selves by denying the truth of what God has bestowed from on high, out of envy that God should bestow aught of His favour upon whomsoever He wills of His servants: and thus have they earned the burden of God's condemnation, over and over. And for those who deny the truth there is shameful suffering in store. |
al-Baqarah 002:091
| 2:91 واذا قيل لهم امنوا بما انزل الله قالوا نؤمن بما انزل علينا ويكفرون بما وراءه وهو الحق مصدقا لما معهم قل فلم تقتلون انبياء الله من قبل ان كنتم مؤمنين |
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| Transliteration | Wa-itha qeela lahum aminoo bima anzala Allahu qaloo nu/minu bima onzila AAalayna wayakfuroona bima waraahu wahuwa alhaqqu musaddiqan lima maAAahum qul falima taqtuloona anbiyaa Allahi min qablu in kuntum mu/mineena |
| Literal | And if it was/is said to them: "Believe with what God descended." They said: "We believe with what is descended on us and they disbelieve with what is behind/beyond it, and it is the truth confirming to what (is) with them." Say: "So why do you kill God's prophets from before, if you were believing?" |
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| Yusuf Ali | When it is said to them, "Believe in what Allah Hath sent down, "they say, "We believe in what was sent down to us:" yet they reject all besides, even if it be Truth confirming what is with them. Say: "Why then have ye slain the prophets of Allah in times gone by, if ye did indeed believe?" |
| Pickthal | And when it is said unto them: Believe in that which Allah hath revealed, they say: We believe in that which was revealed unto us. And they disbelieve in that which cometh after it, though it is the truth confirming that which they possess. Say (unto them, O Muhammad): Why then slew ye the prophets of Allah aforetime, if ye are (indeed) believers? |
| Arberry | And when they were told, 'Believe in that God has sent down,' they said, 'We believe in what was sent down on us'; and they disbelieve in what is beyond that, yet it is the truth confirming what is with them. Say: 'Why then were you slaying the Prophets of God in former time, if you were believers?' |
| Shakir | And when it is said to them, Believe in what Allah has revealed, they say: We believe in that which was revealed to us; and they deny what is besides that, while it is the truth verifying that which they have. Say: Why then did you kill Allah's Prophets before if you were indeed believers? |
| Sarwar | When they are told to believe in God's revelations, they reply, "We believe only in what God has revealed to us," but they disbelieve His other true revelations, even though these revelations confirms their own (original) Scripture. (Muhammad) ask them, "Why did you murder God's Prophets if you were true believers?" |
| Khalifa | When they are told, "You shall believe in these revelations of GOD," they say, "We believe only in what was sent down to us." Thus, they disbelieve in subsequent revelations, even if it is the truth from their Lord, and even though it confirms what they have! Say, "Why then did you kill GOD's prophets, if you were believers?" |
| Hilali/Khan | And when it is said to them (the Jews), "Believe in what Allah has sent down," they say, "We believe in what was sent down to us." And they disbelieve in that which came after it, while it is the truth confirming what is with them. Say (O Muhammad Peace be upon him to them): "Why then have you killed the Prophets of Allah aforetime, if you indeed have been believers?" |
| H/K/Saheeh | And when it is said to them, "Believe in what Allah has revealed," they say, "We believe [only] in what was revealed to us." And they disbelieve in what came after it, while it is the truth confirming that which is with them. Say, "Then why did you kill the prophets of Allah before, if you are [indeed] believers?" |
| Malik | When they are asked to believe in what Allah has revealed, they reply: "We only believe in what Allah has sent to us (Torah), and we reject what is beside that," while it is the truth confirming their own scriptures! Well, ask them, "If you sincerely believe in what was sent to you , why did you kill the Prophets of Allah who were sent to you from amongst yourselves before?"[91] |
| QXP | And when it is said to them, "Be graced with belief in what Allah has revealed," they say, "We only accept that which has been handed over to us." And they deny that which comes after it, though it is the Truth confirming the authentic that is with them. Say, "Why then did you oppose and slay the Prophets of Allah, if you were indeed believers (in the earlier Revelations)?" |
| Maulana Ali | And when it is said to them, Believe in that which Allah has revealed, they say: We believe in that which was revealed to us. And they deny what is besides that, while it is the Truth verifying that which they have. Say: Why then did you kill Allah's prophets before (this) if you were believers? |
| Free Minds | And if it is said to them: "Believe in what God has sent down;" they Say: "We believe only in what was sent down to us," and they reject what came after it, while it is the truth authenticating what is with them. Say: "Why then did you kill God's prophets if you were believers?" |
| Qaribullah | When it is said to them: 'Believe in what Allah has sent down, ' they reply: 'We believe in what was sent down to us. ' But they disbelieve in what is sent after it, although it is the truth, confirming their own Book. Say: 'Why, before did you kill the Prophets of Allah, if you are believers? ' |
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| George Sale | When one saith unto them, believe in that which God hath sent down; they answer, we believe in that which hath been sent down unto us: And they reject what hath been revealed since, although it be the truth, confirming that which is with them. Say, why therefore have ye slain the prophets of God in times past, if ye be true believers? |
| JM Rodwell | And when it is said to them, "Believe in what God hath sent down," they say, "In that which hath been sent down to us we believe:" but what hath since been sent down they disbelieve, although it be the truth confirmatory of their own Scriptures. SAY: Why t |
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| Asad | For when they are told, "Believe in what God has bestowed from on high," they reply, "We believe [only] in what has been bestowed on us"-and they deny the truth of everything else, although it be a truth confirming the one already in their possession. Say "Why, then, did you slay God's prophets aforetime, if you were (truly] believers?" |
al-Baqarah 002:092
| 2:92 ولقد جاءكم موسى بالبينات ثم اتخذتم العجل من بعده وانتم ظالمون |
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| Transliteration | Walaqad jaakum moosa bialbayyinati thumma ittakhathtumu alAAijla min baAAdihi waantum thalimoona |
| Literal | And Moses had (E) come to you with the evidences, then you took/received the calf from after him, and you are unjust/oppressive. |
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| Yusuf Ali | There came to you Moses with clear (Signs); yet ye worshipped the calf (Even) after that, and ye did behave wrongfully. |
| Pickthal | And Moses came unto you with clear proofs (of Allah's Sovereignty), yet, while he was away, ye chose the calf (for worship) and ye were wrong-doers. |
| Arberry | And Moses came to you with the clear signs, then you took to yourselves the Calf after him and you were evildoers. |
| Shakir | And most certainly Musa came to you with clear arguments, then you took the calf (for a god) in his absence and you were unjust. |
| Sarwar | (Moses) brought you certain miracles. Not very long after, you began worshipping the calf which was nothing but senseless cruelty to yourselves. |
| Khalifa | Moses went to you with profound miracles, yet you worshiped the calf in his absence, and you turned wicked. |
| Hilali/Khan | And indeed Moosa (Moses) came to you with clear proofs, yet you worshipped the calf after he left, and you were Zalimoon (polytheists and wrong-doers). |
| H/K/Saheeh | And Moses had certainly brought you clear proofs. Then you took the calf [in worship] after that, while you were wrongdoers. |
| Malik | Moses came to you with clear Signs, no sooner was he away from you, than you committed evil by worshipping the calf.[92] |
| QXP | And indeed, Moses came to you with all evidence, yet you worshiped the calf in his absence, and you did behave wrongly. |
| Maulana Ali | And Moses indeed came to you with clear arguments, then you took the calf (for a god) in his absence and you were wrongdoers. |
| Free Minds | And Moses had come to you with clear proofs, then you took the calf after him; you were wicked! |
| Qaribullah | Moses came to you with clear signs, then you took to yourselves the calf after him and you were harmdoers. ' |
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| George Sale | Moses formerly came unto you with evident signs, but ye afterwards took the calf for your god and did wickedly. |
| JM Rodwell | Moreover, Moses came unto you with proofs of his mission. Then in his absence ye took the calf for your God, and did wickedly. |
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| Asad | And indeed, there came unto you Moses with all evidence of the truth - and thereupon. in his absence, you took to worshipping the (golden] calf, and acted wickedly. |
al-Baqarah 002:093
| 2:93 واذ اخذنا ميثاقكم ورفعنا فوقكم الطور خذوا مااتيناكم بقوة واسمعوا قالوا سمعنا وعصينا واشربوا في قلوبهم العجل بكفرهم قل بئسما يامركم به ايمانكم ان كنتم مؤمنين |
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| Transliteration | Wa-ith akhathna meethaqakum warafaAAna fawqakumu alttoora khuthoo ma ataynakum biquwwatin waismaAAoo qaloo samiAAna waAAasayna waoshriboo fee quloobihimu alAAijla bikufrihim qul bi/sama ya/murukum bihi eemanukum in kuntum mu/mineena |
| Literal | And when We took your promise/covenant and We raised the mountain above/over you. Take/receive what We brought (to) you with a strength/power and hear/listen. They said: "We heard and we disobeyed." And they were made to drink/mix/saturate in their hearts/minds the calf with their disbelief. Say: "How bad (is what) your faith/belief orders/commands you with it, if you were believing?" |
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| Yusuf Ali | And remember We took your covenant and We raised above you (the towering height) of Mount (Sinai): (Saying): "Hold firmly to what We have given you, and hearken (to the Law)": They said:" We hear, and we disobey:" And they had to drink into their hearts (of the taint) of the calf because of their Faithlessness. Say: "Vile indeed are the behests of your Faith if ye have any faith!" |
| Pickthal | And when We made with you a covenant and caused the Mount to tower above you, (saying): Hold fast by that which We have given you, and hear (Our Word), they said: We hear and we rebel. And (worship of) the calf was made to sink into their hearts because of their rejection (of the covenant). Say (unto them): Evil is that which your belief enjoineth on you, if ye are believers. |
| Arberry | And when We took compact with you, and raised over you the Mount: 'Take forcefully what We have given you and give ear.' They said, 'We hear, and rebel'; and they were made to drink the Calf in their hearts for their unbelief. Say: 'Evil is the thing your faith bids you to, if you are believers.' |
| Shakir | And when We made a covenant with you and raised the mountain over you: Take hold of what We have given you with firmness and be obedient. They said: We hear and disobey. And they were made to imbibe (the love of) the calf into their hearts on account of their unbelief Say: Evil is that which your belief bids you if you are believers. |
| Sarwar | (Children of Israel) when We made a covenant with you, raised Mount Tur (Sinai) above you, and told you to receive devotedly what We had revealed to you and to listen to it, you said that you had listened but you disobeyed. They denied the truth and became totally devoted and full of love for the calf. (Muhammad) tell these people, "If, in fact, you are true believers, then what your faith commands you to do is evil." |
| Khalifa | We made a covenant with you, as we raised Mount Sinai above you, saying, "You shall uphold the commandments we have given you, strongly, and listen." They said, "We hear, but we disobey." Their hearts became filled with adoration for the calf, due to their disbelief. Say, "Miserable indeed is what your faith dictates upon you, if you do have any faith." |
| Hilali/Khan | And (remember) when We took your covenant and We raised above you the Mount (saying), "Hold firmly to what We have given you and hear (Our Word). They said, "We have heard and disobeyed." And their hearts absorbed (the worship of) the calf because of their disbelief. Say: "Worst indeed is that which your faith enjoins on you if you are believers." |
| H/K/Saheeh | And [recall] when We took your covenant and raised over you the mount, [saying], "Take what We have given you with determination and listen." They said [instead], "We hear and disobey." And their hearts absorbed [the worship of] the calf because of their disbelief. Say, "How wretched is that which your faith enjoins upon you, if you should be believers." |
| Malik | Remember when We took a Covenant from you and We lifted the Mount of Tur over your heads saying: "Take what We have given you firmly and listen to Our Commandments," you replied: "we have heard but we will not obey." So much was the love of that calf in their hearts due to their unbelief. Tell them: "If you are real believers, then why does your faith prompt you to do such evil things?"[93] |
| QXP | Recall again the Covenant We made with you in the Valley of the Mount Sinai, with the mountain towering over you, saying, "Hold firmly to what We have given you, and listen with your hearts!" They said, "We hear and we disobey". The desire to worship a tangible deity was so strong in them that their hearts were infused with the love of the calf, because of their persistent failure to see the Truth. Say, "If your faith teaches you to go back to the primitive ways of worship, then you are in a pitiable state of mind - if you are at all believers." |
| Maulana Ali | And when We made a covenant with you and raised the mountain above you: Take hold of that which We have given you with firmness and obey. They said: We hear and disobey. And they were made to imbibe (the love of) the calf into their hearts on account of their disbelief. Say: Evil is that which your faith bids you if you are believers. |
| Free Minds | And We took your covenant, and raised the mount above you: "Take what We have given you with strength, and listen." They said: "We hear and disobey!", and they had consumed the calf inside their hearts by their disbelief. Say: "Miserable indeed is what your belief orders of you if you are believers!" |
| Qaribullah | When We made a covenant with you and raised the Mount above you (saying): 'Take what We have given you forcefully and hear, ' they replied: 'We hear, but disobey. ' For their disbelief, they were made to drink the calf into their very hearts. Say: 'Evil is your belief that orders you to (worship the calf), if you are indeed believers. ' |
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| George Sale | And when we accepted your covenant and lifted the mountain of Sinai over you, saying, receive the law which we have given you, with a resolution to perform it, and hear; they said, we have heard, and have rebelled: And they were made to drink down the calf into their hearts for their unbelief. Say, a grievous thing hath your faith commanded you, if ye be true believers. |
| JM Rodwell | And when we accepted your covenant, and uplifted the mountain over you, we said, "Take firm hold on what we have given you, and hearken." They said, "We have hearkened and have rebelled:" then were they made to drink down the calf into their hearts for the |
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| Asad | And, lo, We accepted your solemn pledge, raising Mount Sinai high above you, [saying,] "Hold fast with [all your] strength unto what We have vouchsafed you, and hearken unto it!" [But] they say, "We have heard, but we disobey" - for their hearts are filled to overflowing with love of the [golden] calf because of their refusal to acknowledge the truth. Say: "Vile is what this [false] belief of yours enjoins upon you-if indeed you are believers!" |
al-Baqarah 002:094
| 2:94 قل ان كانت لكم الدار الاخرة عند الله خالصة من دون الناس فتمنوا الموت ان كنتم صادقين |
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| Transliteration | Qul in kanat lakumu alddaru al-akhiratu AAinda Allahi khalisatan min dooni alnnasi fatamannawoo almawta in kuntum sadiqeena |
| Literal | Say: "If the home (of) the last (other life) was for you, at God clearly/purely (exclusively) from other than the people, so wish/desire the death/lifelessness if you were truthful." |
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| Yusuf Ali | Say: "If the last Home, with Allah, be for you specially, and not for anyone else, then seek ye for death, if ye are sincere." |
| Pickthal | Say (unto them): If the abode of the Hereafter in the providence of Allah is indeed for you alone and not for others of mankind (as ye pretend), then long for death (for ye must long for death) if ye are truthful. |
| Arberry | Say: 'If the Last Abode with God is yours exclusively, and not for other people, then long for death -- if you speak truly.' |
| Shakir | Say: If the future abode with Allah is specially for you to the exclusion of the people, then invoke death if you are truthful. |
| Sarwar | (Muhammad), tell them, "If your claim is true that the home with God in the everlasting life hereafter is for you alone, you should have a longing for death". |
| Khalifa | Say, "If the abode of the Hereafter is reserved for you at GOD, to the exclusion of all other people, then you should long for death, if you are truthful." |
| Hilali/Khan | Say to (them): "If the home of the Hereafter with Allah is indeed for you specially and not for others, of mankind, then long for death if you are truthful." |
| H/K/Saheeh | Say, [O Muúammad], "If the home of the Hereafter with Allah is for you alone and not the [other] people, then wish for death, if you should be truthful. |
| Malik | Say O Muhammad: "If the Home of the Hereafter is exclusively for you and not for the rest of mankind, then wish for death if you are true in your claim!"[94] |
| QXP | Say, "If the Eternal Abode with Allah is reserved only for you (2:80) and not for others of mankind (2:111), as you claim, then long for death if you are truthful." (Why do you fear death rather than looking forward to it when you claim that you are the chosen ones of God? (5:18), (11:7), (67:2))? |
| Maulana Ali | Say: If the abode of the Hereafter with Allah is specially for you to the exclusion of the people, then invoke death if you are truthful. |
| Free Minds | Say: "If the abode of the Hereafter has been set exclusively for you to the exception of all other people, then you should wish for death if you are truthful!" |
| Qaribullah | Say: 'If the abode of the Everlasting Life is with Allah for you especially, to the exclusion of all other people, then long for death if you are truthful. ' |
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| George Sale | Say, if the future mansion with God be prepared peculiarly for you, exclusive of the rest of mankind, wish for death, if ye say truth: |
| JM Rodwell | SAY: If the future dwelling place with God be specially for you, but not for the rest of mankind, then wish for death, if ye are sincere: |
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| Asad | Say: "If an afterlife with God is to be for you alone, to the exclusion of all other people, then. you should long for death-if what you say is true!" |
al-Baqarah 002:095
| 2:95 ولن يتمنوه ابدا بما قدمت ايديهم والله عليم بالظالمين |
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| Transliteration | Walan yatamannawhu abadan bima qaddamat aydeehim waAllahu AAaleemun bialththalimeena |
| Literal | And they will never/not wish/desire it, never, because (of) what their hands advanced , and God (is) knowledgeable with the unjust. |
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| Yusuf Ali | But they will never seek for death, on account of the (sins) which their hands have sent on before them. and Allah is well-acquainted with the wrong-doers. |
| Pickthal | But they will never long for it, because of that which their own hands have sent before them. Allah is aware of evil-doers. |
| Arberry | But they will never long for it, because of that their hands have forwarded; God knows the evildoers; |
| Shakir | And they will never invoke it on account of what their hands have sent before, and Allah knows the unjust. |
| Sarwar | But they can never have a longing for death because of what they have done. God knows the unjust well. |
| Khalifa | They never long for it, because of what their hands have sent forth. GOD is fully aware of the wicked. |
| Hilali/Khan | But they will never long for it because of what their hands have sent before them (i.e. what they have done). And Allah is All-Aware of the Zalimoon (polytheists and wrong-doers). |
| H/K/Saheeh | But they will never wish for it, ever, because of what their hands have put forth. And Allah is Knowing of the wrongdoers. |
| Malik | But they will never wish for death, because they are fully aware of the consequences of what they have sent before them for the Hereafter. And Allah knows the mentality of the wrongdoers.[95] |
| QXP | But they will never long for it, for (they know) what deeds their hands have sent forth. And Allah is Aware of those who wrong their own 'Selves' by relegating the Truth. |
| Maulana Ali | And they will never invoke it on account of what their hands have sent on before, and Allah knows the wrongdoers. |
| Free Minds | They will never wish for it because of what their hands have done; and God is aware of the wicked. |
| Qaribullah | But they will never long for it (death), because of what their hands forwarded; and Allah knows the harmdoers. |
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| George Sale | But they will never wish for it, because of that which their hands have sent before them; God knoweth the wicked doers; |
| JM Rodwell | But never can they wish for it, because of that which their own hands have sent on before them! And God knoweth the offenders. |
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| Asad | But never will they long for it, because [they are aware] of what their hands have sent ahead in this world: and God has full knowledge of evildoers. |
al-Baqarah 002:096
| 2:96 ولتجدنهم احرص الناس على حياة ومن الذين اشركوا يود احدهم لو يعمر الف سنة وماهو بمزحزحه من العذاب ان يعمر والله بصير بما يعملون |
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| Transliteration | Walatajidannahum ahrasa alnnasi AAala hayatin wamina allatheena ashrakoo yawaddu ahaduhum law yuAAammaru alfa sanatin wama huwa bimuzahzihihi mina alAAathabi an yuAAammara waAllahu baseerun bima yaAAmaloona |
| Literal | And you will find them (E) the people most holding stingily and desiring strongly on (a) life/existence and from those who shared/made partners with God, any of them wishes/loves if he be granted long life (a) thousand years, and it is not with moving/hurriedly pushing him from the torture, that he be granted long life ,and God (is) seeing/understanding with what they make/do/work. |
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| Yusuf Ali | Thou wilt indeed find them, of all people, most greedy of life,-even more than the idolaters: Each one of them wishes He could be given a life of a thousand years: But the grant of such life will not save him from (due) punishment. For Allah sees well all that they do. |
| Pickthal | And thou wilt find them greediest of mankind for life and (greedier) than the idolaters. (Each) one of them would like to be allowed to live a thousand years. And to live (a thousand years) would be no means remove him from the doom. Allah is Seer of what they do. |
| Arberry | and thou shalt find them the eagerest of men for life. And of the idolaters; there is one of them wishes if he might be spared a thousand years, yet his being spared alive shall not remove him from the chastisement. God sees the things they do. |
| Shakir | And you will most certainly find them the greediest of men for life (greedier) than even those who are polytheists; every one of them loves that he should be granted a life of a thousand years, and his being granted a long life will in no way remove him further off from the chastisement, and Allah sees what they do. |
| Sarwar | However, you will find them the greediest of all men, even more than the pagans, for life. They would each gladly live for a thousand years, but such a long life would not save them from the torment. God sees what they do. |
| Khalifa | In fact, you will find them the most covetous of life; even more so than the idol worshipers. The one of them wishes to live a thousand years. But this will not spare him any retribution, no matter how long he lives. GOD is seer of everything they do. |
| Hilali/Khan | And verily, you will find them (the Jews) the greediest of mankind for life and (even greedier) than those who - ascribe partners to Allah (and do not believe in Resurrection - Magians, pagans, and idolaters, etc.). Everyone of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from (due) punishment. And Allah is All-Seer of what they do. |
| H/K/Saheeh | And you will surely find them the most greedy of people for life [even] more than those who associate others with Allah. One of them wishes that he could be granted life a thousand years, but it would not remove him in the least from the [coming] punishment that he should be granted life. And Allah is Seeing of what they do. |
| Malik | You will find them the greediest of men for life, even greedier than the pagans; each one of them wishes to be given a life of a thousand years; but the grant of such a life will not save them from the punishment, for Allah is watching whatever they do.[96] |
| QXP | and you will find them greediest of mankind for life, even greedier than the idolaters. Each one of them would like to be allowed to live a thousand years. And to live long would by no means save him from the suffering. For, Allah is Seer of what they accomplish. |
| Maulana Ali | And thou wilt certainly find them the greediest of men for life, (greedier) even than those who set up gods (with God). One of them loves to be granted a life of a thousand years, and his being granted a long life will in no way remove him further off from the chastisement. And Allah is Seer of what they do. |
| Free Minds | And you will find them the most obsessive people regarding long life; as well as those who have set up partners; each one of them wishes that he could live a thousand years. It will not change for him the retribution even if he lived so long, God is watchful over what you do. |
| Qaribullah | Indeed, you will find them more eager than other people for this life. And (more than) those who disbelieve. Each one of them wishes to live a thousand years. But his prolonged life will surely not remove him from the punishment. Allah is the Seer of what they do. |
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| George Sale | and thou shalt surely find them of all men the most covetous of life, even more than the idolaters: One of them would desire his life to be prolonged a thousand years, but none shall reprieve himself from punishment, that his life may be prolonged: God seeth that which they do. |
| JM Rodwell | And thou wilt surely find them of all men most covetous of life, beyond even the polytheists. To be kept alive a thousand years might one of them desire: but that he may be preserved alive, shall no one reprieve himself from the punishment! And God seeth w |
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| Asad | And thou wilt most certainly find that they cling to life more eagerly than any other people, even more than those who are bent on ascribing divinity to other beings beside God: every one of them would love to live a thousand years, although the grant of long life could not save him from suffering [in the hereafter]: for God sees all that they do. |
al-Baqarah 002:097
| 2:97 قل من كان عدوا لجبريل فانه نزله على قلبك باذن الله مصدقا لما بين يديه وهدى وبشرى للمؤمنين |
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| Transliteration | Qul man kana AAaduwwan lijibreela fa-innahu nazzalahu AAala qalbika bi-ithni Allahi musaddiqan lima bayna yadayhi wahudan wabushra lilmu/mineena |
| Literal | Say: "Who was an enemy to Gabriel , so that he descended it on your heart/mind with God's permission, confirming to what (is) between his hands, and (a) guidance and a good news to the believers." |
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| Yusuf Ali | Say: Whoever is an enemy to Gabriel-for he brings down the (revelation) to thy heart by Allah's will, a confirmation of what went before, and guidance and glad tidings for those who believe,- |
| Pickthal | Say (O Muhammad, to mankind): Who is an enemy to Gabriel! For he it is who hath revealed (this Scripture) to thy heart by Allah's leave, confirming that which was (revealed) before it, and a guidance and glad tidings to believers; |
| Arberry | Say: 'Whosoever is an enemy to Gabriel -- he it was that brought it down upon thy heart by the leave of God, confirming what was before it, and for a guidance and good tidings to the believers. |
| Shakir | Say: Whoever is the enemy of Jibreel-- for surely he revealed it to your heart by Allah's command, verifying that which is before it and guidance and good news for the believers. |
| Sarwar | (Muhammad), tell the people, whoever is an enemy to Gabriel who has delivered the Book to your heart as a guide and as joyful news to the believers, |
| Khalifa | Say, "Anyone who opposes Gabriel should know that he has brought down this (Quran) into your heart, in accordance with GOD's will, confirming previous scriptures, and providing guidance and good news for the believers." |
| Hilali/Khan | Say (O Muhammad Peace be upon him ): "Whoever is an enemy to Jibrael (Gabriel) (let him die in his fury), for indeed he has brought it (this Quran) down to your heart by Allahs Permission, confirming what came before it (i.e. the Taurat (Torah) and the Injeel (Gospel)) and guidance and glad tidings for the believers. |
| H/K/Saheeh | Say, "Whoever is an enemy to Gabriel it is [none but] he who has brought the Qurâ an down upon your heart, [O Muúammad], by permission of Allah, confirming that which was before it and as guidance and good tidings for the believers." |
| Malik | Say O Muhammad: "Whoever is the enemy of Jibra'el (Gabriel) should know that he revealed this Qur'an to your heart by Allah’s command, which confirms previous scriptures, and is a guidance and good news for the believers."[97] |
| QXP | (They are displeased with Gabriel for he brought Revelation to a gentile Prophet (2:90).) Say, "Who is an enemy to Gabriel! He it is who reveals this (Qur'an) to your heart by Allah's leave - (and this Revelation) confirms the Divine Origin of the previous Scriptures. And it is a Guidance and glad tiding for those who accept it. |
| Maulana Ali | Say: Whoever is an enemy to Gabriel -- for surely he revealed it to thy heart by Allah's command, verifying that which is before it and a guidance and glad tidings for the believers. |
| Free Minds | Say: "Whoever is an enemy to Gabriel, then know that he has sent it down into your heart by God's permission, authenticating what is already present, and a guide and good news for the believers." |
| Qaribullah | Say: 'Whoever is an enemy of Gabriel, indeed, he has brought it down by the permission of Allah to your heart, confirming what was before it and a guidance and glad tidings to the believers. |
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| George Sale | Say, whoever is an enemy to Gabriel -- for he hath caused the Koran to descend on thy heart, by the permission of God, confirming that which was before revealed, a direction, and good tidings to the faithful; -- |
| JM Rodwell | SAY: Whoso is the enemy of Gabriel-For he it is who by God's leave hath caused the Koran to descend on thy heart, the confirmation of previous revelations, and guidance, and good tidings to the faithful- |
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| Asad | SAY [O Prophet]: "Whosoever is an enemy of Gabriel" -who,, verily, by God's leave, has brought down upon thy heart this [divine writ] which confirms the truth of whatever there still remains [of earlier revelations], and is a guidance and a glad tiding for the believers-: |
al-Baqarah 002:098
| 2:98 من كان عدوا لله وملائكته ورسله وجبريل وميكال فان الله عدو للكافرين |
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| Transliteration | Man kana AAaduwwan lillahi wamala-ikatihi warusulihi wajibreela wameekala fa-inna Allaha AAaduwwun lilkafireena |
| Literal | Who was an enemy to God, and His angels, and His messengers, and Gabriel , and Michael , so then God (is) an enemy to the disbelievers. |
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| Yusuf Ali | Whoever is an enemy to Allah and His angels and messengers, to Gabriel and Michael,- Lo! Allah is an enemy to those who reject Faith. |
| Pickthal | Who is an enemy to Allah, and His angels and His messengers, and Gabriel and Michael! Then, lo! Allah (Himself) is an enemy to the disbelievers. |
| Arberry | Whosoever is an enemy to God and His angels and His Messengers, and Gabriel, and Michael - surely God is an enemy to the unbelievers.' |
| Shakir | Whoever is the enemy of Allah and His angels and His messengers and Jibreel and Meekaeel, so surely Allah is the enemy of the unbelievers. |
| Sarwar | and as a confirmation of (original) Scripture and whoever is the enemy of God, His angels, His Messenger, Gabriel and Michael, should know that God is the enemy of those who hide the Truth. |
| Khalifa | Anyone who opposes GOD, and His angels, and His messengers, and Gabriel and Michael, should know that GOD opposes the disbelievers. |
| Hilali/Khan | "Whoever is an enemy to Allah, His Angels, His Messengers, Jibrael (Gabriel) and Mikael (Michael), then verily, Allah is an enemy to the disbelievers." |
| H/K/Saheeh | Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael then indeed, Allah is an enemy to the disbelievers. |
| Malik | Let them know that whoever is an enemy to Allah, His angels, His Messengers, Jibra'el (Gabriel) and Mika‘el (Michael); Allah is an enemy to such unbelievers.[98] |
| QXP | Who is an enemy to Allah, and His angels and His Messengers, and Gabriel and Michael! Then, behold, Allah's Law is an enemy to such rejecters. (There is a wedge between Success and those who close their eyes to Universal Realities). |
| Maulana Ali | Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael, then surely Allah is an enemy to disbelievers. |
| Free Minds | "Whoever was an enemy to God and His Angels, and His messengers, and Gabriel, and Michael, then so God is the enemy to the disbelievers." |
| Qaribullah | Whoever is an enemy of Allah, His Angels, His Messengers, Gabriel, and Michael indeed Allah is the enemy of the unbelievers. ' |
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| George Sale | whosoever is an enemy to God, or his angels, or his Apostles, or to Gabriel, or Michael, verily God is an enemy to the unbelievers. |
| JM Rodwell | Whoso is an enemy to God or his angels, or to Gabriel, or to Michael, shall have God as his enemy: for verily God is an enemy to the Infidels. |
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| Asad | "whosover is an enemy of God and His angels and His message-bearers, including Gabriel and Michael, [should know that,] verily, God is the enemy of all who deny the truth." |
al-Baqarah 002:099
| 2:99 ولقد انزلنا اليك ايات بينات ومايكفر بها الا الفاسقون |
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| Transliteration | Walaqad anzalna ilayka ayatin bayyinatin wama yakfuru biha illa alfasiqoona |
| Literal | And We had descended to you evidences signs/verses/evidences, and none disbelieves with it except the debauchers . |
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| Yusuf Ali | We have sent down to thee Manifest Signs (ayat); and none reject them but those who are perverse. |
| Pickthal | Verily We have revealed unto thee clear tokens, and only miscreants will disbelieve in them. |
| Arberry | And We have sent down unto thee signs, clear signs, and none disbelieves in them except the ungodly. |
| Shakir | And certainly We have revealed to you clear communications and none disbelieve in them except the transgressors. |
| Sarwar | (Muhammad) We have given you enlightening authority. Only the wicked sinners deny it. |
| Khalifa | We have sent down to you such clear revelations, and only the wicked will reject them. |
| Hilali/Khan | And indeed We have sent down to you manifest Ayat (these Verses of the Quran which inform in detail about the news of the Jews and their secret intentions, etc.), and none disbelieve in them but Fasiqoon (those who rebel against Allahs Command). |
| H/K/Saheeh | And We have certainly revealed to you verses [which are] clear proofs, and no one would deny them except the defiantly disobedient. |
| Malik | We have sent down to you clear revelations: no one can deny them except the transgressors.[99] |
| QXP | Verily, We have revealed unto you clear verses, and only those will deny them who drift away from reason. |
| Maulana Ali | And we indeed have revealed to thee clear messages, and none disbelieve in them except the transgressors. |
| Free Minds | We have sent down to you clear verses; only the evil ones would disbelieve in them. |
| Qaribullah | We have sent down to you clear verses, none will disbelieve them except the evildoers. |
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| George Sale | And now we have sent down unto thee evident signs, and none will disbelieve them but the evil-doers. |
| JM Rodwell | Moreover, clear signs have we sent down to thee, and none will disbelieve them but the perverse. |
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| Asad | For, clear messages indeed have We bestowed upon thee from on high; and none denies their truth save the iniquitous. |
al-Baqarah 002:100
| 2:100 او كلما عاهدوا عهدا نبذه فريق منهم بل اكثرهم لايؤمنون |
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| Transliteration | Awa kullama AAahadoo AAahdan nabathahu fareequn minhum bal aktharuhum la yu/minoona |
| Literal | Is (it) whenever they promised a promise/contract a group of them broke it , but most of them do notbelieve. |
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| Yusuf Ali | Is it not (the case) that every time they make a covenant, some party among them throw it aside?- Nay, Most of them are faithless. |
| Pickthal | Is it ever so that when they make a covenant a party of them set it aside? The truth is, most of them believe not. |
| Arberry | Why, whensoever they have made a covenant, does a party of them reject it? Nay, but the most of them are unbelievers. |
| Shakir | What! whenever they make a covenant, a party of them cast it aside? Nay, most of them do not believe. |
| Sarwar | Why is it that every time they (the Jews) make a covenant, some of them abandon it. Most of them do not even believe. |
| Khalifa | Is it not a fact that when they make a covenant and pledge to keep it, some of them always disregard it? In fact, most of them do not believe. |
| Hilali/Khan | Is it not (the case) that every time they make a covenant, some party among them throw it aside? Nay! the truth is most of them believe not. |
| H/K/Saheeh | Is it not [true] that every time they took a covenant a party of them threw it away? But, [in fact], most of them do not believe. |
| Malik | Has it not been the case that every time they made a covenant a group of them threw it aside? But the fact is that most of them are faithless.[100] |
| QXP | (This reflects in their daily lives.) Is it not so that whenever they make a pledge with others, a party among them breaks it (and others feel liberated from their collective responsibility)? Nay, indeed, most of them do not believe in the Permanent Values. |
| Maulana Ali | |
| Free Minds | Is it that each time they make a pledge, a group of them breaks it? Alas, most of them do not believe. |
| Qaribullah | Why, whenever they make a promise do some of them cast it aside! Most of them do not believe. |
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| George Sale | Whenever they make a covenant, will some of them reject it? Yea the greater part of them do not believe. |
| JM Rodwell | Oft as they have formed an engagement with thee, will some of them set it aside? But most of them believe not. |
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| Asad | Is it not so that every time they made a promise [unto God], some of them cast it aside? Nay, indeed: most of them do not believe. |
al-Baqarah 002:101
| 2:101 ولما جاءهم رسول من عند الله مصدق لما معهم نبذ فريق من الذين اوتوا الكتاب كتاب الله وراء ظهورهم كانهم لايعلمون |
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| Transliteration | Walamma jaahum rasoolun min AAindi Allahi musaddiqun lima maAAahum nabatha fareequn mina allatheena ootoo alkitaba kitaba Allahi waraa thuhoorihim kaannahum la yaAAlamoona |
| Literal | And when a messenger came to them from at God confirming to what (is) with them, a group from those who were given The Book , discarded/rejected God's Book behind their backs, as if they do not know. |
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| Yusuf Ali | And when there came to them a messenger from Allah, confirming what was with them, a party of the people of the Book threw away the Book of Allah behind their backs, as if (it had been something) they did not know! |
| Pickthal | And when there cometh unto them a messenger from Allah, confirming that which they possess, a party of those who have received the Scripture fling the Scripture of Allah behind their backs as if they knew not, |
| Arberry | When there has come to them a Messenger from God confirming what was with them, a party of them that were given the Book reject the Book of God behind their backs, as though they knew not, |
| Shakir | And when there came to them a Messenger from Allah verifying that which they have, a party of those who were given the Book threw the Book of Allah behind their backs as if they knew nothing. |
| Sarwar | When a Messenger of God came to them confirming the ( original) revelation that they already had received, a group of those who had the Scripture with them, threw the Book of God behind their backs as if they did not know anything about it. |
| Khalifa | Now that a messenger from GOD has come to them, and even though he proves and confirms their own scripture, some followers of the scripture (Jews, Christians, and Muslims) disregard GOD's scripture behind their backs, as if they never had any scripture. |
| Hilali/Khan | And when there came to them a Messenger from Allah (i.e. Muhammad Peace be upon him ) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allah behind their backs as if they did not know! |
| H/K/Saheeh | And when a messenger from Allah came to them confirming that which was with them, a party of those who had been given the Scripture threw the Scripture of Allah behind their backs as if they did not know [what it contained]. |
| Malik | Whenever there came to them a Messenger from Allah confirming their own Holy Book, a group from those to whom the Holy book were given cast off the Book of Allah behind their backs as if they knew nothing about it,[101] |
| QXP | And now when a Messenger has come to them from Allah confirming the Truth in what they have, a party among those who were given the Scripture before, cast the Scripture (Torah) behind their backs as though unaware (of what it says about the advent of the Messenger in Arabia (Deuteronomy 18:15-18). |
| Maulana Ali | And when there came to them a messenger from Allah verifying that which they have, party of those who were given the Book threw the Book of Allah behind their backs as if they knew nothing. |
| Free Minds | And when a messenger came to them from God, authenticating what was with them, a group of those who had already received the scripture placed God's scripture behind their backs as if they did not know. |
| Qaribullah | And now that a Messenger has come to them from Allah confirming what was with them, some of those to whom the Book was given reject the Book of Allah behind their backs, as though they knew nothingÿ |
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| George Sale | And when there came unto them an Apostle from God, confirming that scripture which was with them, some of those to whom the scriptures were given, cast the book of God behind their backs, as if they knew it not: |
| JM Rodwell | And when there came to them an apostle from God, affirming the previous revelations made to them, some of those to whom the Scriptures were given, threw the Book of God behind their backs as if they knew it not: |
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| Asad | And [even now,] when there has come unto them an apostle from God, confirming the truth already in their possession, some of those who were granted revelation aforetime cast the divine writ behind their backs as though unaware [of what it says], |
al-Baqarah 002:102
| 2:102 واتبعوا ماتتلو الشياطين على ملك سليمان وماكفر سليمان ولكن الشياطين كفروا يعلمون الناس السحر وماانزل على الملكين ببابل هاروت وماروت ومايعلمان من احد حتى يقولا انما نحن فتنة فلا تكفر فيتعلمون منهما مايفرقون به بين المرء وزوجه وماهم بضارين به من احد الا باذن الله ويتعلمون مايضرهم ولاينفعهم ولقد علموا لمن اشتراه ماله في الاخرة من خلاق ولبئس ماشروا به انفسهم لو كانوا يعلمون |
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| Transliteration | ttabaAAoo ma tatloo alshshayateenu AAala mulki sulaymana wama kafara sulaymanu walakinna alshshayateena kafaroo yuAAallimoona alnnasa alssihra wama onzila AAala almalakayni bibabila haroota wamaroota wama yuAAallimani min ahadin hatta yaqoola innama nahnu fitnatun fala takfur fayataAAallamoona minhuma ma yufarriqoona bihi bayna almar-i wazawjihi wama hum bidarreena bihi min ahadin illa bi-ithni Allahi wayataAAallamoona ma yadurruhum wala yanfaAAuhum walaqad AAalimoo lamani ishtarahu ma lahu fee al-akhirati min khalaqin walabi/sa ma sharaw bihi anfusahum law kanoo yaAAlamoona |
| Literal | And they followed what the devils read/recite on Soliman's kingdom/ownership and Soliman did not disbelieve, and but the devils disbelieved. They teach the people the magic/sorcery and what was descended on the two kings/angels Harut and Marutat Babylon, and they (B) do not teach from anyone until they (B) say: "But we are a test , so do not disbelieve". So they learn from them (B) what they separate with it between the human/man and his wife, and they are not with harming with it from anyone except with God's permission. And they learn what harms them and does not benefit them, and they had known for who (E) bought it, (there is) no share of blessing/fortune for him in the end (other life), and how bad (E) (is) what they bought/volunteered with it themselves, if they were knowing? |
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| Yusuf Ali | They followed what the evil ones gave out (falsely) against the power of Solomon: the blasphemers Were, not Solomon, but the evil ones, teaching men Magic, and such things as came down at babylon to the angels Harut and Marut. But neither of these taught anyone (Such things) without saying: "We are only for trial; so do not blaspheme." They learned from them the means to sow discord between man and wife. But they could not thus harm anyone except by Allah's permission. And they learned what harmed them, not what profited them. And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls, if they but knew! |
| Pickthal | And follow that which the devils falsely related against the kingdom of Solomon. Solomon disbelieved not; but the devils disbelieved, teaching mankind magic and that which was revealed to the two angels in Babel, Harut and Marut. Nor did they (the two angels) teach it to anyone till they had said: We are only a temptation, therefore disbelieve not (in the guidance of Allah). And from these two (angles) people learn that by which they cause division between man and wife; but they injure thereby no-one save by Allah's leave. And they learn that which harmeth them and profiteth them not. And surely they do know that he who trafficketh therein will have no (happy) portion in the Hereafter; and surely evil is the price for which they sell their souls, if they but knew. |
| Arberry | and they follow what the Satans recited over Solomon's kingdom. Solomon disbelieved not, but the Satans disbelieved, teaching the people sorcery, and that which was sent down upon Babylon's two angels, Harut and Marut; they taught not any man, without they said, 'We are but a temptation; do not disbelieve.' From them they learned how they might divide a man and his wife, yet they did not hurt any man thereby, save by the leave of God, and they learned what hurt them, and did not profit them, knowing well that whoso buys it shall have no share in the world to come; evil then was that they sold themselves for, if they had but known. |
| Shakir | And they followed what the Shaitans chanted of sorcery in the reign of Sulaiman, and Sulaiman was not an unbeliever, but the Shaitans disbelieved, they taught men sorcery and that was sent down to the two angels at Babel, Harut and Marut, yet these two taught no man until they had said, "Surely we are only a trial, therefore do not be a disbeliever." Even then men learned from these two, magic by which they might cause a separation between a man and his wife; and they cannot hurt with it any one except with Allah's permission, and they learned what harmed them and did not profit them, and certainly they know that he who bought it should have no share of good in the hereafter and evil was the price for which they sold their souls, had they but known this. |
| Sarwar | They followed the incantations that the devils used against the kingdom of Solomon. Solomon did not hide the truth but the devils did. They taught magic to the people and whatever was revealed to the two angels, Harut and Marut, in Babylon. The two angels did not teach anything to anyone without saying, "Our case is a temptation for the people, so do not hide the truth." People learned something from the two angels that could cause discord between a man and his wife. However, they could harm no one except by the permission of God. In fact, the (people) learned things that would harm them and render them no benefit. They knew very well that one who engaged in witchcraft would have no reward in the life hereafter. Would that they had known that they had sold their souls for that which is vile! |
| Khalifa | They pursued what the devils taught concerning Solomon's kingdom. Solomon, however, was not a disbeliever, but the devils were disbelievers. They taught the people sorcery, and that which was sent down through the two angels of Babel, Haroot and Maroot. These two did not divulge such knowledge without pointing out: "This is a test. You shall not abuse such knowledge." But the people used it in such evil schemes as the breaking up of marriages. They can never harm anyone against the will of GOD. They thus learn what hurts them, not what benefits them, and they know full well that whoever practices witchcraft will have no share in the Hereafter. Miserable indeed is what they sell their souls for, if they only knew. |
| Hilali/Khan | They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Haroot and Maroot, but neither of these two (angels) taught anyone (such things) till they had said, "We are only for trial, so disbelieve not (by learning this magic from us)." And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allahs Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their ownselves, if they but knew. |
| H/K/Saheeh | And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, "We are a trial, so do not disbelieve [by practicing magic]." And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah. And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew. |
| Malik | and accepted what the Satans falsely attributed to the kingdom of Solomon; not that Solomon was an unbeliever, it was the Satans who were unbelievers; they taught witchcraft to the people and that which was revealed to the two angels, Harut and Marut in the city of Babylon. Yet, these two angels never taught magic to anyone without saying: "We have been sent to tempt you; do not renounce your faith." In spite of this warning, those people kept on learning from the angels, the magic of which could cause discord between husband and wife; although they could harm none with it except with Allah’s permission. They learned, indeed, what harmed them and did not profit them; even though they knew fully well that the buyers of magic would have no share in the happiness of the Hereafter. Surely, they sold their souls for a bad price, if they could understand it![102] |
| QXP | (They followed conjecture in the past as well.) Some rebellious people spread a rumor in the Kingdom of Solomon. Solomon never disbelieved in the Divine Laws, but the rebellious ones did. They fabricated a story that two angels Harut and Marut had descended in Babylon and taught magic to people. That they used to warn people, "We are only a temptation, therefore be not oblivious to the rational Divine Laws." The rumor further stated that people learned magic from these two angels how to create discord between a man and his wife. (This entire story is nothing but falsehood. Magic, amulets, ghoul, demon-possession, exorcism, witchcraft, evil eye, fortune telling, astrology, palm reading, clairvoyance, voodoo are nothing but conjecture). These things can neither harm nor benefit anyone since they are contrary to the Divine Laws in Nature ((3:123-127), (6:73), (7:54), (45:22)). (Superstitions can harm people by becoming self-fulfilling prophecies). And that which they try to learn only harms them and profits not. They are well aware that any person indulging in this trade (of the so-called "Occult sciences") will be a loser in the long run, and shall have no portion in the Hereafter. And surely, evil is the price for which they (magicians, diviners, clairvoyants, fortunetellers and claimants to witchcraft) sell their humanity, if they but knew better. |
| Maulana Ali | And they follow what the devils fabricated against the kingdom of Solomon. And Solomon disbelieved not, but the devils disbelieved, teaching men enchantment. And it was not revealed to the two angels in Babel, Harut and Marut. Nor did they teach (it to) anyone, so that they should have said, We are only a trial, so disbelieve not. But they learn from these two (sources) that by which they make a distinction between a man and his wife. And they cannot hurt with it anyone except with Allah's permission. And they learn that which harms them and profits them not. And certainly they know that he who buys it has no share of good in the Hereafter. And surely evil is the price for which they have sold their souls, did they but know! |
| Free Minds | And they followed what the devils recited regarding Solomon's kingship. Solomon did not reject, but it was the devils that rejected by teaching people magic, and teaching them what was sent down on the two Angels in Babylon, Haroot and Maroot. They did not teach anyone until they would Say: "We are a test, so do not lose faith!" Thus they teach what can separate between a person and his mate; but they cannot harm anyone except by God's permission. And they learn what harms them and does not benefit them, and they have known that he who purchases such has no place in the Hereafter. Miserable indeed is what they purchased with their souls if only they knew! |
| Qaribullah | and follow what the devils recited over the Kingdom of Solomon. Solomon did not disbelieve, it is the devils who disbelieved, teaching people magic and that which was sent down upon the angels Harut and Marut in Babylon. They did not teach anyone, until both had said: 'We have been sent as a trial; do not disbelieve. ' From them they learned how they might separate a husband and his wife. However, they did not harm anyone with it, except by the permission of Allah. Indeed, they learned what harms them and does not profit them, yet they knew that anyone who buys it would have no share in the Everlasting Life. Evil is that for which they have sold their souls, if they but knew! |
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| George Sale | And they followed the device which the devils devised against the kingdom of Solomon; and Solomon was not an unbeliever; but the devils believed not, they taught men sorcery, and that which was sent down to the two angels at Babel, Harut and Marut: Yet those two taught no man until they had said, verily we are a temptation, therefore be not an unbeliever. So men learned from those two a charm by which they might cause division between a man and his wife; but they hurt none thereby, unless by God's permission; and they learned that which would hurt them, and not profit them; and yet they knew that he who bought that art should have no part in the life to come, and woful is the price for which they have sold their souls, if they knew it. |
| JM Rodwell | And they followed what the Satans read in the reign of Solomon: not that Solomon was unbelieving, but the Satans were unbelieving. Sorcery did they teach to men, and what had been revealed to the two angels, Harut and Marut, at Babel. Yet no man did these |
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| Asad | and follow [instead] that which the evil ones used to practice during Solomon's reign - for it was not Solomon who denied the truth, but those evil ones denied it by teaching people sorcery -; and [they follow] that which has come down through the two angels in Babylon, Harilt and Mirfit-although these two never taught it to anyone without first declaring, "We are but a temptation to evil: do not, then, deny [God's] truth!" And they learn from these two how to create discord between a man and his wife; but whereas they can harm none thereby save by God's leave, they acquire a knowledge that only harms themselves and does not benefit them - although they know; indeed, that he who acquires this [knowledge] shall have no share in the good of the life to come. For, vile indeed is that [art] for which they have sold their own selves -had they but known it! |
al-Baqarah 002:103
| 2:103 ولو انهم امنوا واتقوا لمثوبة من عند الله خير لو كانوا يعلمون |
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| Transliteration | Walaw annahum amanoo waittaqaw lamathoobatun min AAindi Allahi khayrun law kanoo yaAAlamoona |
| Literal | And if they had believed and feared and obeyed, then a reward (E) from at God, (is) better if they were knowing. |
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| Yusuf Ali | If they had kept their Faith and guarded themselves from evil, far better had been the reward from their Lord, if they but knew! |
| Pickthal | And if they had believed and kept from evil, a recompense from Allah would be better, if they only knew. |
| Arberry | Yet had they believed, and been godfearing, a recompense from God had been better, if they had but known. |
| Shakir | And if they had believed and guarded themselves (against evil), reward from Allah would certainly have been better; had they but known (this). |
| Sarwar | Would that they had known that if they had embraced the faith and avoided evil, they would have received better rewards from God. |
| Khalifa | If they believe and lead a righteous life, the reward from GOD is far better, if they only knew. |
| Hilali/Khan | And if they had believed, and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord, if they but knew! |
| H/K/Saheeh | And if they had believed and feared Allah, then the reward from Allah would have been [far] better, if they only knew. |
| Malik | If they would have believed (accepted Islam) and kept themselves away from evil, there would have been a better reward from Allah, if they could understand it![103] |
| QXP | And if they had believed in the changeless Divine Laws and walked aright, the reward from Allah would be far better, if they brought their thoughts in the realm of knowledge. |
| Maulana Ali | And if they had believed and kept their duty, reward from Allah would certainly have been better; did they but know! |
| Free Minds | And had they believed and been righteous, it would have brought them a reward with God which is far better if they knew! |
| Qaribullah | Had they believed and were cautious, far better for them would be the reward from Allah, if they but knew. |
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| George Sale | But if they had believed, and feared God, verily the reward they would have had from God, would have been better, if they had known it. |
| JM Rodwell | But had they believed and feared God, better surely would have been the reward from God,-if they had but known it! |
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| Asad | And had they but believed and been conscious of Him, reward from God would indeed have brought them good-had they but known it! |
al-Baqarah 002:104
| 2:104 ياايها الذين امنوا لاتقولوا راعنا وقولوا انظرنا واسمعوا وللكافرين عذاب اليم |
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| Transliteration | Ya ayyuha allatheena amanoo la taqooloo raAAina waqooloo onthurna waismaAAoo walilkafireena AAathabun aleemun |
| Literal | You, you those who believed, do not say: "Observe us ." And say: "Give us time And hear/listen, and to the disbelievers (is) a painful torture. |
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| Yusuf Ali | O ye of Faith! Say not (to the Messenger) words of ambiguous import, but words of respect; and hearken (to him): To those without Faith is a grievous punishment. |
| Pickthal | O ye who believe, say not (unto the Prophet): "Listen to us" but say "Look upon us," and be ye listeners. For disbelievers is a painful doom. |
| Arberry | O believers, do not say, 'Observe us,' but say, 'Regard us'; and give ear; for unbelievers awaits a painful chastisement. |
| Shakir | O you who believe! do not say Raina and say Unzurna and listen, and for the unbelievers there is a painful chastisement. |
| Sarwar | Believers, do not address the Prophet as ra'ina (whereby the Jews, in their own accent, meant: Would that you would never hear, but call him unzurna) (meaning: Please speak to us slowly so that we understand), and then listen. The unbelievers will face a painful torment. |
| Khalifa | O you who believe, do not say, "Raa`ena" (be our shepherd). Instead, you should say, "Unzurna" (watch over us), and listen. The disbelievers have incurred a painful retribution. |
| Hilali/Khan | O you who believe! Say not (to the Messenger Peace be upon him ) Raina but say Unzurna (Do make us understand) and hear. And for the disbelievers there is a painful torment. (See Verse 4:46) |
| H/K/Saheeh | O you who have believed, say not [to Allah's Messenger], "Raina" but say, "Unthurna" and listen. And for the disbelievers is a painful punishment. |
| Malik | O Believers, do not say to our Messenger: "Ra'ina" (an ambiguous word for: "Listen, may you become deaf" or "Our shepherd" or in Judeo-Arabic language conveys the sense, "our evil one.") But say "Unzurna" ("look upon" us "or pay attention" to us) and listen to him carefully; and remember that there is a painful punishment for the unbelievers.[104] |
| QXP | O You who have chosen to be graced with belief! Do not say (to the Prophet), "Listen to us." Instead, say, "Look upon us, or, grant us attention." And always be good listeners. There is a painful consequence for the rejecters of the Divine Commands. ('Ra'ina' also has another meaning to it, i.e. "Be our shepherd." Do not be vague and speak straight to the point (4:46), (33:70)). |
| Maulana Ali | 0 you who believe, say not Raina and say Unzur-na, and listen. And for the disbelievers there is a painful chastisement. |
| Free Minds | O you who believe, do not Say: "Shepherd us," but Say: "Be patient with us," and listen. For the rejecters is a painful retribution. |
| Qaribullah | 'Believers, do not say 'Observe us (Ra'ina, in Hebrew means evil) ', but instead say: "Look after us (Undhurna), and listen' for the unbelievers is a painful punishment. |
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| George Sale | O true believers, say not to our Apostle, Raina; but say Ondhorna; and hearken: The infidels shall suffer a grievous punishment. |
| JM Rodwell | O ye who believe! say not to our apostle, "Raina" (Look at us); but say, "Ondhorna" (Regard us). And attend to this; for, the Infidels shall suffer a grievous chastisement. |
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| Asad | O YOU who have attained to faith! Do not say [to the Prophet], "Listen to us," but rather say, "Have patience with us," and hearken [unto him], since grievous suffering awaits those who deny the truth. |
al-Baqarah 002:105
| 2:105 مايود الذين كفروا من اهل الكتاب ولا المشركين ان ينزل عليكم من خير من ربكم والله يختص برحمته من يشاء والله ذو الفضل العظيم |
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| Transliteration | Ma yawaddu allatheena kafaroo min ahli alkitabi wala almushrikeena an yunazzala AAalaykum min khayrin min rabbikum waAllahu yakhtassu birahmatihi man yashao waAllahu thoo alfadli alAAatheemi |
| Literal | Those who disbelieved from the people of The Book and nor the sharing (with God) , they do not wish/love that a goodness be descended on you from your Lord, and God singles out/specializes with His mercy whom He wills/wants, and God (is) of the grace/favour , the great . |
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| Yusuf Ali | It is never the wish of those without Faith among the People of the Book, nor of the Pagans, that anything good should come down to you from your Lord. But Allah will choose for His special Mercy whom He will - for Allah is Lord of grace abounding. |
| Pickthal | Neither those who disbelieve among the people of the Scripture nor the idolaters love that there should be sent down unto you any good thing from your Lord. But Allah chooseth for His mercy whom He will, and Allah is of Infinite Bounty. |
| Arberry | Those unbelievers of the People of the Book and the idolaters wish not that any good should be sent down upon you from your Lord; but God singles out for His mercy whom He will; God is of bounty abounding. |
| Shakir | Those who disbelieve from among the followers of the Book do not like, nor do the polytheists, that the good should be sent down to you from your Lord, and Allah chooses especially whom He pleases for His mercy, and Allah is the Lord of mighty grace. |
| Sarwar | (Muhammad) the disbelievers among the People of the Book and the pagans do not like to see anything good revealed to you from your Lord. God reserves His mercy for whomever He chooses. The generosity of God is great. |
| Khalifa | Neither the disbelievers among the followers of the scripture, nor the idol worshipers, wish to see any blessings come down to you from your Lord. However, GOD showers His blessings upon whomever He chooses. GOD possesses infinite grace. |
| Hilali/Khan | Neither those who disbelieve among the people of the Scripture (Jews and Christians) nor Al-Mushrikoon (the disbelievers in the Oneness of Allah, idolaters, polytheists, pagans, etc.) like that there should be sent down unto you any good from your Lord. But Allah chooses for His Mercy whom He wills. And Allah is the Owner of Great Bounty. |
| H/K/Saheeh | Neither those who disbelieve from the People of the Scripture nor the polytheists wish that any good should be sent down to you from your Lord. But Allah selects for His mercy whom He wills, and Allah is the possessor of great bounty. |
| Malik | The unbelievers among the People of the Book, and the pagans, would never wish that any good be sent down to you, O Muhammad, from your Lord, but Allah chooses for His special Mercy whom He pleases, and Allah is the most Gracious.[105] |
| QXP | The rejecters among the People of the Book and the idolaters do not wish to see any good thing sent to you from your Lord. But Allah showers His Grace according to His Laws (and chooses for His Revelation whom He wills (3:71), (16:30)). And Allah is the Lord of Infinite Bounty. |
| Maulana Ali | Neither those who disbelieve from among the people of the Book, nor the polytheists, like that any good should be sent down to you from your Lord. And Allah chooses whom He pleases for His Mercy; and Allah is the Lord of mighty grace. |
| Free Minds | Neither do those who have rejected from among the people of the Scripture, nor from among those who have set up partners, wish that any good comes down to you from your Lord. But God chooses with His mercy whom He wishes; and from God is the greatest favour. |
| Qaribullah | The unbelievers among the People of the Book (Jews and Nazarenes) and the idolaters resent that any good should have been sent down to you from your Lord. But Allah chooses whom He will for His Mercy. And Allah is of great bounty. |
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| George Sale | It is not the desire of the unbelievers, either among those unto whom the scriptures have been given, or among the idolaters, that any good should be sent down unto you from your Lord: But God will appropriate his mercy unto whom he pleaseth; for God is exceeding beneficent. |
| JM Rodwell | The unbelievers among the people of the Book, and among the idolaters, desire not that any good should be sent down to you from your Lord: but God will shew His special mercy to whom He will, for He is of great bounty. |
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| Asad | Neither those from among the followers of earlier revelation who are bent on denying the truth, nor those who ascribe divinity to other beings beside God, would like to see any good ever bestowed upon you from on high by your Sustainer; but God singles out for His grace whom He wills-for God is limitless in His great bounty. |
al-Baqarah 002:106
| 2:106 ماننسخ من اية او ننسها نات بخير منها او مثلها الم تعلم ان الله على كل شئ قدير |
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| Transliteration | Ma nansakh min ayatin aw nunsiha na/ti bikhayrin minha aw mithliha alam taAAlam anna Allaha AAala kulli shay-in qadeerun |
| Literal | We do not erase/nullify/abolish from a sign/verse/evidence , or We make it forgotten, (except that) We come/bring with better than it, or similar/equal/alike to it. Do you not know that God (is) on every thing powerful/capable ? |
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| Yusuf Ali | None of Our revelations do We abrogate or cause to be forgotten, but We substitute something better or similar: Knowest thou not that Allah Hath power over all things? |
| Pickthal | Nothing of our revelation (even a single verse) do we abrogate or cause be forgotten, but we bring (in place) one better or the like thereof. Knowest thou not that Allah is Able to do all things? |
| Arberry | And for whatever verse We abrogate or cast into oblivion, We bring a better or the like of it; knowest thou not that God is powerful over everything? |
| Shakir | Whatever communications We abrogate or cause to be forgotten, We bring one better than it or like it. Do you not know that Allah has power over all things? |
| Sarwar | For whatever sign We change or eliminate or cause to recede into oblivion, We bring forth a better sign, one that is identical. Do you not know that God has power over all things?. |
| Khalifa | When we abrogate any miracle, or cause it to be forgotten, we produce a better miracle, or at least an equal one. Do you not recognize the fact that GOD is Omnipotent? |
| Hilali/Khan | Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it. Know you not that Allah is able to do all things? |
| H/K/Saheeh | We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it. Do you not know that Allah is over all things competent? |
| Malik | We do not abrogate any of Our verses of the Qur'an or cause it to be forgotten except that We substitute it with something better or similar; don't you know that Allah has full power over everything?[106] |
| QXP | We have not abrogated the old commands without replacing them with the everlasting Commands that are either similar or better than the previous ones ((5:48), (6:116), (15:9)). Do you not know that Allah is the Appointer of due measure for all things? |
| Maulana Ali | Whatever message We abrogate or cause to be forgotten, We bring one better than it or one like it. Knowest thou not that Allah is Possessor of power over all things? |
| Free Minds | We do not duplicate a sign, or make it forgotten, unless We bring one which is like it or even greater. Did you not know that God is capable of all things? |
| Qaribullah | If We supersede any verse or cause it to be forgotten, We bring a better one or one similar. Do you not know that Allah has power over all things! |
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| George Sale | Whatever verse we shall abrogate, or cause thee to forget, we will bring a better than it, or one like unto it. Dost thou not know that God is almighty? |
| JM Rodwell | Whatever verses we cancel, or cause thee to forget, we bring a better or its like. Knowest thou not that God hath power over all things? |
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| Asad | Any message which, We annul or consign to oblivion We replace with a better or a similar ones. Dost thou not know that God has the power to will anything? |
al-Baqarah 002:107
| 2:107 الم تعلم ان الله له ملك السماوات والارض ومالكم من دون الله من ولي ولانصير |
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| Transliteration | Alam taAAlam anna Allaha lahu mulku alssamawati waal-ardi wama lakum min dooni Allahi min waliyyin wala naseerin |
| Literal | Do you not know that for God (for) Him (is) the ownership/kingdom (of) the skies/space and the earth/Planet Earth and (there is) none for you from other than God from (a) guardian and nor (a) victorior. |
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| Yusuf Ali | Knowest thou not that to Allah belongeth the dominion of the heavens and the earth? And besides Him ye have neither patron nor helper. |
| Pickthal | Knowest thou not that it is Allah unto Whom belongeth the Sovereignty of the heavens and the earth; and ye have not, beside Allah, any guardian or helper? |
| Arberry | Knowest thou not that to God belongs the kingdom of the heavens and the earth, and that you have none, apart from God, neither protector nor helper? |
| Shakir | Do you not know that Allah's is the kingdom of the heavens and the earth, and that besides Allah you have no guardian or helper? |
| Sarwar | Do you not know that the kingdom of the heavens and the earth belongs to God and that no one is your guardian or helper besides Him? |
| Khalifa | Do you not recognize the fact that GOD possesses the kingship of the heavens and the earth; that you have none besides GOD as your Lord and Master? |
| Hilali/Khan | Know you not that it is Allah to Whom belongs the dominion of the heavens and the earth? And besides Allah you have neither any Walee (protector or guardian) nor any helper. |
| H/K/Saheeh | Do you not know that to Allah belongs the dominion of the heavens and the earth and [that] you have not besides Allah any protector or any helper? |
| Malik | Do you not know that to Allah belongs the dominion of the heavens and the earth, and that besides Allah, you have no protector or helper![107] |
| QXP | Do you not recognize that the Dominion of the heavens and the earth belongs to Allah? (He is fully Cognizant of your physical and mental needs, and knows the timing of His Revelation). And you have no Patron or helper besides Allah. (Systems of Life designed contrary to His Laws will keep collapsing). |
| Maulana Ali | Knowest thou not that Allah's is the kingdom of the heavens and the earth, and that besides Allah you have not any friend or helper? |
| Free Minds | Did you not know that to God is the kingship of the heavens and Earth, and that you do not have besides God any guardian or supporter? |
| Qaribullah | Do you not know that it is to Allah that the Kingdom of the heavens and the earth belong, and that there is none, other than Him, to protect or help you! |
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| George Sale | Dost thou not know that unto God belongeth the kingdom of heaven and earth? Neither have ye any protector or helper except God. |
| JM Rodwell | Knowest thou not that the dominion of the Heavens and of the Earth is God's? and that ye have neither patron nor helper, save God? |
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| Asad | Dost thou not know that God's is the dominion over the heavens and the earth, and that besides God you have none to protect you or bring you succour? |
al-Baqarah 002:108
| 2:108 ام تريدون ان تسئلوا رسولكم كما سئل موسى من قبل ومن يتبدل الكفر بالايمان فقد ضل سواء السبيل |
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| Transliteration | Am tureedoona an tas-aloo rasoolakum kama su-ila moosa min qablu waman yatabaddali alkufra bial-eemani faqad dalla sawaa alssabeeli |
| Literal | Or do you want that you question/ask your messenger, as Moses was questioned/asked from before, and who exchanges/replaces/substitutes the disbelief with the belief, so he had misguided the way's/road's straightness/equality . |
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| Yusuf Ali | Would ye question your Messenger as Moses was questioned of old? but whoever changeth from Faith to Unbelief, Hath strayed without doubt from the even way. |
| Pickthal | Or would ye question your messenger as Moses was questioned aforetime? He who chooseth disbelief instead of faith, verily he hath gone astray from a plain road. |
| Arberry | Or do you desire to question your Messenger as Moses was questioned in former time? Whoso exchanges belief for unbelief has surely strayed from the right way. |
| Shakir | Rather you wish to put questions to your Messenger, as Musa was questioned before; and whoever adopts unbelief instead of faith, he indeed has lost the right direction of the way. |
| Sarwar | Do you want to address the Prophet in the same manner in which Moses was addressed? Anyone who exchanges belief for disbelief has certainly gone down the wrong path. |
| Khalifa | Do you wish to demand of your messenger what was demanded of Moses in the past? Anyone who chooses disbelief, instead of belief, has truly strayed off the right path. |
| Hilali/Khan | Or do you want to ask your Messenger (Muhammad Peace be upon him ) as Moosa (Moses) was asked before (i.e. show us openly our Lord?) And he who changes Faith for disbelief, verily, he has gone astray from the right way. |
| H/K/Saheeh | Or do you intend to ask your Messenger as Moses was asked before? And whoever exchanges faith for disbelief has certainly strayed from the soundness of the way. |
| Malik | Do you intend to ask questions from your Messenger (Muhammad) as Moses was questioned before? But whoever barters belief for unbelief, has indeed lost the direction of the Right Way.[108] |
| QXP | Do you wish to demand of your Messenger that was demanded of Moses in the past? (People asked him vain questions in minor details and then disobeyed him (5:101)). But whoever changes his stand from the Light of conviction to the haziness of doubt, has already strayed away from the Even Way. ('Iman' and 'Kufr' translated according to the wider meanings and the context (5:101)). |
| Maulana Ali | Rather you wish to put questions to your Messenger, as Moses was questioned before. And whoever adopts disbelief instead of faith he indeed has lost the right direction of the way. |
| Free Minds | Or do you want to ask your messenger as Moses was asked before? Whoever replaces belief with rejection, he has indeed strayed from the right path. |
| Qaribullah | Would you rather demand of your Messenger that which was once demanded of Moses! He who exchanges belief for disbelief has surely strayed from the Right Path. |
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| George Sale | Will ye require of your Apostle according to that which was formerly required of Moses? But he that hath exchanged faith for infidelity, hath already erred from the strait way. |
| JM Rodwell | Would ye ask of your apostle what of old was asked of Moses? But he who exchangeth faith for unbelief, hath already erred from the even way. |
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| Asad | Would you, perchance, ask of the Apostle who has been sent unto you what was asked aforetime of Moses? But whoever chooses to deny the [evidence of the] truth, instead of believing in it, has already strayed from the right path. |
al-Baqarah 002:109
| 2:109 ود كثير من اهل الكتاب لو يردونكم من بعد ايمانكم كفارا حسدا من عند انفسهم من بعد ماتبين لهم الحق فاعفوا واصفحوا حتي ياتي الله بامره ان الله على كل شئ قدير |
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| Transliteration | Wadda katheerun min ahli alkitabi law yaruddoonakum min baAAdi eemanikum kuffaran hasadan min AAindi anfusihim min baAAdi ma tabayyana lahumu alhaqqu faoAAfoo waisfahoo hatta ya/tiya Allahu bi-amrihi inna Allaha AAala kulli shay-in qadeerun |
| Literal | Many from The Book's people wished/loved if they return you (back) from after your belief (to) disbelievers, envying/jealousy from at themselves from after what was clarified to them (from) the truth , so forgive/pardon and forgive/pardon until God comes with His order/command , that God (is) on every thing powerful/capable . |
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| Yusuf Ali | Quite a number of the People of the Book wish they could Turn you (people) back to infidelity after ye have believed, from selfish envy, after the Truth hath become Manifest unto them: But forgive and overlook, Till Allah accomplish His purpose; for Allah Hath power over all things. |
| Pickthal | Many of the people of the Scripture long to make you disbelievers after your belief, through envy on their own account, after the truth hath become manifest unto them. Forgive and be indulgent (toward them) until Allah give command. Lo! Allah is Able to do all things. |
| Arberry | Many of the People of the Book wish they might restore you as unbelievers, after you have believed, in the jealousy of their souls, after the truth has become clear to them; yet do you pardon and be forgiving, till God brings His command; truly God is powerful over everything. |
| Shakir | Many of the followers of the Book wish that they could turn you back into unbelievers after your faith, out of envy from themselves, (even) after the truth has become manifest to them; but pardon and forgive, so that Allah should bring about His command; surely Allah has power over all things. |
| Sarwar | Once you have accepted the faith, many of the People of the Book would love, out of envy, to turn you back to disbelief, even after the Truth has become evident to them. Have forgiveness and bear with them until God issues His order. God has power over all things. |
| Khalifa | Many followers of the scripture would rather see you revert to disbelief, now that you have believed. This is due to jealousy on their part, after the truth has become evident to them. You shall pardon them, and leave them alone, until GOD issues His judgment. GOD is Omnipotent. |
| Hilali/Khan | Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even, after the truth (that Muhammad Peace be upon him is Allahs Messenger) has become manifest unto them. But forgive and overlook, till Allah brings His Command. Verily, Allah is Able to do all things. |
| H/K/Saheeh | Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves [even] after the truth has become clear to them. So pardon and overlook until Allah delivers His command. Indeed, Allah is over all things competent. |
| Malik | Many among the people of the Book (Jews and Christians) wish they could somehow turn you back to unbelief, due to their selfish envy, after the truth has become quite clear to them. Forgive them and bear with them until Allah brings about His decision; rest assured that Allah has power over everything.[109] |
| QXP | Many of the People of the Book wish to make you turn back to disbelief after you have attained belief. They do this because of their personal envy even though the Truth has become manifest to them. (Ethnic and nationalistic prejudices give rise to such feelings of envy (2:111), (5:18)). Pardon them and leave them with their ways until Allah issues His Command. ((5:13), (15:85), (73:10), (74:11)). Verily, Allah has Power over all things and all events take place within the framework of His Laws. |
| Maulana Ali | Many of the people of the Book wish that they could turn you back into disbelievers after you have believed, out of envy from themselves, after truth has become manifest to them. But pardon and forgive, till Allah bring about His command. Surely Allah is Possessor of power over all things. |
| Free Minds | Many of the people of the Scripture have wished that they could return you to being rejecters after your believing, out of envy from their souls after the truth was made clear to them. You shall forgive them and overlook until God brings His will. God is capable of all things. |
| Qaribullah | Many of the People of the Book wish they might turn you back as unbelievers after you have believed, in envy of their souls, after the truth has been clarified to them. So pardon and forgive until Allah brings His command. Allah is Powerful over everything. |
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| George Sale | Many of those unto whom the scriptures have been given, desire to render you again unbelievers, after ye have believed; out of envy from their souls, even after the truth is become manifest unto them; but forgive them, and avoid them, till God shall send his command; for God is omnipotent. |
| JM Rodwell | Many of the people of the Book desire to bring you back to unbelief after ye have believed, out of selfish envy, even after the truth hath been clearly shewn them. But forgive them, and shun them till God shall come in with His working. Truly God hath powe |
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| Asad | Out of their selfish envy, many among the followers of earlier revelation would like to bring you back to denying the truth after you have attained to faith - [even] after the truth has become clear unto them. None the less, forgive and forbear, until God shall make manifest His will: behold, God has the power to will anything. |
al-Baqarah 002:110
| 2:110 واقيموا الصلاة واتوا الزكاة وماتقدموا لانفسكم من خير تجدوه عند الله ان الله بما تعملون بصير |
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| Transliteration | Waaqeemoo alssalata waatoo alzzakata wama tuqaddimoo li-anfusikum min khayrin tajidoohu AAinda Allahi inna Allaha bima taAAmaloona baseerun |
| Literal | And keep up the prayers and give the charity/purification and what you advance to yourselves from goodness, you find it at God, that God (is) with what you make/do seeing/understanding . |
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| Yusuf Ali | And be steadfast in prayer and regular in charity: And whatever good ye send forth for your souls before you, ye shall find it with Allah: for Allah sees Well all that ye do. |
| Pickthal | Establish worship, and pay the poor-due; and whatever of good ye send before (you) for your souls, ye will find it with Allah. Lo! Allah is Seer of what ye do. |
| Arberry | And perform the prayer, and pay the alms; whatever good you shall forward to your souls' account, you shall find it with God; assuredly God sees the things you do. |
| Shakir | And keep up prayer and pay the poor-rate and whatever good you send before for yourselves, you shall find it with Allah; surely Allah sees what you do. |
| Sarwar | Be steadfast in your prayer and pay the religious tax. You will receive a good reward from God for all your good works. God is Well-aware of what you do. |
| Khalifa | You shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat). Any good you send forth on behalf of your souls, you will find it at GOD. GOD is seer of everything you do. |
| Hilali/Khan | And perform As-Salat (Iqamat-as-Salat), and give Zakat, and whatever of good (deeds that Allah loves) you send forth for yourselves before you, you shall find it with Allah. Certainly, Allah is All-Seer of what you do. |
| H/K/Saheeh | And establish prayer and give zakah, and whatever good you put forward for yourselves you will find it with Allah. Indeed, Allah of what you do, is Seeing. |
| Malik | Establish Salah and pay Zakah, and whatever good you send ahead of you to the Hereafter for yourselves, you shall find it with Allah; surely Allah is watching all your actions.[110] |
| QXP | Go ahead and establish the Divine System, and set up the Just Economic Order in the society. And whatever good you send forth to strengthen your 'Selves' in this manner will be stamped on your personalities and you will find it with Allah. (2:3). Behold, Allah is Seer of what you do. |
| Maulana Ali | And keep up prayer and pay the poor-rate. And whatever good you send before for yourselves, you will find it with Allah. Surely Allah is Seer of what you do. |
| Free Minds | And hold the contact-method, and contribute towards betterment, and what you bring forth of good for your souls you will find it with God. God is watching what you do. |
| Qaribullah | Establish your prayers and pay the obligatory charity. Whatever good you shall forward for your soul you shall find it with Allah. He is the Seer of what you do. |
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| George Sale | Be constant in prayer, and give alms; and what good ye have sent before for your souls, ye shall find it with God; surely God seeth that which ye do. |
| JM Rodwell | And observe prayer and pay the legal impost: and whatever good thing ye have sent on before for your soul's sake, ye shall find it with God. Verily God seeth what ye do. |
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| Asad | And be constant in prayer, and render the purifying dues; for, whatever good deed you send ahead for your own selves, you shall find it with God: behold, God sees all that you do. |
al-Baqarah 002:111
| 2:111 وقالوا لن يدخل الجنة الا من كان هودا او نصارى تلك امانيهم قل هاتوا برهانكم ان كنتم صادقين |
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| Transliteration | Waqaloo lan yadkhula aljannata illa man kana hoodan aw nasara tilka amaniyyuhum qul hatoo burhanakum in kuntum sadiqeena |
| Literal | And they said: "Will never enter the Paradise except who was Jewish or Christian ." Those are their wishes/desires. Say: "Give me your proof/evidence if you were truthful." |
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| Yusuf Ali | And they say: "None shall enter Paradise unless he be a Jew or a Christian." Those are their (vain) desires. Say: "Produce your proof if ye are truthful." |
| Pickthal | And they say: None entereth paradise unless he be a Jew or a Christian. These are their own desires. Say: Bring your proof (of what ye state) if ye are truthful. |
| Arberry | And they say, 'None shall enter Paradise except that they be Jews or Christians.' Such are their fancies. Say: 'Produce your proof, if you speak truly.' |
| Shakir | And they say: None shall enter the garden (or paradise) except he who is a Jew or a Christian. These are their vain desires. Say: Bring your proof if you are truthful. |
| Sarwar | They have said that no one can ever go to Paradise except the Jews or Christians, but this is only what they hope. Ask them to prove that their claim is true. |
| Khalifa | Some have said, "No one will enter Paradise except Jews or Christians!" Such is their wishful thinking. Say, "Show us your proof, if you are right." |
| Hilali/Khan | And they say, "None shall enter Paradise unless he be a Jew or a Christian." These are their own desires. Say (O Muhammad Peace be upon him ), "Produce your proof if you are truthful." |
| H/K/Saheeh | And they say, "None will enter Paradise except one who is a Jew or a Christian." That is [merely] their wishful thinking, Say, "Produce your proof, if you should be truthful." |
| Malik | They say: "None shall enter paradise except the one who is a Jew or a Christian." These are their vain desires. Say O Muhammad: "Let us have your proof if you are right in your claim."[111] |
| QXP | And they claim, "None will enter Paradise unless he be a Jew or a Christian." This is nothing but their wishful thinking. Say, "Bring your proof if you are truthful." (2:135). |
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| Free Minds | And they said: "None shall enter Paradise except those who are Jewish or Nazarenes;" this is what they wish! Say: "Bring forth your proof if you are truthful." |
| Qaribullah | They say: 'None but Jews and Nazarenes shall be admitted to Paradise. ' Such are their wishful fancies. Say: 'Bring us your proof, if what you say is true. ' |
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| George Sale | They say, verily none shall enter paradise, except they who are Jews or Christians: This is their wish. Say, produce your proof of this, if ye speak truth. |
| JM Rodwell | And they say, "None but Jews or Christians shall enter Paradise:" This is their wish. SAY: Give your proofs if ye speak the truth. |
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| Asad | AND THEY claim, "None shall ever enter paradise unless he be a Jew" - or, "a Christian". Such are their wishful beliefs! Say: "Produce an evidence for what you are claiming, if what you say is true!" |
al-Baqarah 002:112
| 2:112 بلى من اسلم وجهه لله وهو محسن فله اجره عند ربه ولاخوف عليهم ولاهم يحزنون |
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| Transliteration | Bala man aslama wajhahu lillahi wahuwa muhsinun falahu ajruhu AAinda rabbihi wala khawfun AAalayhim wala hum yahzanoona |
| Literal | Yes/certainly, who submitted/surrendered his faith/direction to God and he is (a) good doer, so for him his reward (is) at his Lord and no fear/fright on them and nor they be saddened/grieving. |
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| Yusuf Ali | Nay,-whoever submits His whole self to Allah and is a doer of good,- He will get his reward with his Lord; on such shall be no fear, nor shall they grieve. |
| Pickthal | Nay, but whosoever surrendereth his purpose to Allah while doing good, his reward is with his Lord; and there shall no fear come upon them neither shall they grieve. |
| Arberry | Nay, but whosoever submits his will to God, being a good-doer, his wage is with his Lord, and no fear shall be on them, neither shall they sorrow. |
| Shakir | Yes! whoever submits himself entirely to Allah and he is the doer of good (to others) he has his reward from his Lord, and there is no fear for him nor shall he grieve. |
| Sarwar | However, one who accepts Islam in submission to God and does good, will have his reward with God. Such people will have nothing to fear nor to grieve about. |
| Khalifa | Indeed, those who submit themselves absolutely to GOD alone, while leading a righteous life, will receive their recompense from their Lord; they have nothing to fear, nor will they grieve. |
| Hilali/Khan | Yes, but whoever submits his face (himself) to Allah (i.e. follows Allahs Religion of Islamic Monotheism) and he is a Muhsin (good-doer i.e. performs good deeds totally for Allahs sake only without any show off or to gain praise or fame, etc., and in accordance with the Sunnah of Allahs Messenger Muhammad Peace be upon him ) then his reward is with his Lord (Allah), on such shall be no fear, nor shall they grieve. (See Tafsir Ibn Katheer, Vol.1, Page 154). |
| H/K/Saheeh | Yes [on the contrary], whoever submits his face in Islam to Allah while being a doer of good will have his reward with his Lord. And no fear will there be concerning them, nor will they grieve. |
| Malik | Yea! Whoever submits himself entirely to Allah and is good to others will be rewarded by his Lord; and will have nothing to fear or to regret.[112] |
| QXP | Nay, but whoever submits fully to Allah, and benefits people his reward is with his Sustainer. ((7:180-181), (41:40)). And there shall neither fear come upon them from without nor grief touch them from within. |
| Maulana Ali | Nay, whoever submits himself entirely to Allah and he is the doer of good (to others), he has his reward from his Lord, and there is no fear for such nor shall they grieve. |
| Free Minds | No, whosoever surrenders himself to God, while doing good, he will have his reward with his Lord. There will be no fear over them, nor will they grieve. |
| Qaribullah | Indeed, whoever submits his face to Allah and does good works shall be rewarded by his Lord; there they shall have nothing to fear nor shall they be saddened. |
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| George Sale | Nay, but he who resigneth himself to God, and doth that which is right, he shall have his reward with his Lord; there shall come no fear on them, neither shall they be grieved. |
| JM Rodwell | But they who set their face with resignation Godward, and do what is right,- their reward is with their Lord; no fear shall come on them, neither shall they be grieved. |
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| Asad | Yea, indeed: everyone who surrenders his whole being unto God, and is a doer of good withal, shall have his reward with his Sustainer; and all such need have no fear, and neither shall they grieve. |
al-Baqarah 002:113
| 2:113 وقالت اليهود ليست النصارى على شئ وقالت النصارى ليست اليهود على شئ وهم يتلون الكتاب كذلك قال الذين لايعلمون مثل قولهم فالله يحكم بينهم يوم القيامة فيما كانوا فيه يختلفون |
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| Transliteration | Waqalati alyahoodu laysati alnnasara AAala shay-in waqalati alnnasara laysati alyahoodu AAala shay-in wahum yatloona alkitaba kathalika qala allatheena la yaAAlamoona mithla qawlihim faAllahu yahkumu baynahum yawma alqiyamati feema kanoo feehi yakhtalifoona |
| Literal | And the Jews said: "The Christians are not on a thing." And the Christians said: "The Jews are not on a thing." And they read/recite The Book , like that those who do not know said similar (to) their saying so God judges between them (in) the Resurrection Day, in what they were in it differing/disagreeing . |
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| Yusuf Ali | The Jews say: "The Christians have naught (to stand) upon; and the Christians say: "The Jews have naught (To stand) upon." Yet they (Profess to) study the (same) Book. Like unto their word is what those say who know not; but Allah will judge between them in their quarrel on the Day of Judgment. |
| Pickthal | And the Jews say the Christians follow nothing (true), and the Christians say the Jews follow nothing (true); yet both are readers of the Scripture. Even thus speak those who know not. Allah will judge between them on the Day of Resurrection concerning that wherein they differ. |
| Arberry | The Jews say, 'The Christians stand not on anything'; the Christians say, 'The Jews stand not on anything'; yet they recite the Book. So too the ignorant say the like of them. God shall decide between them on the Day of Resurrection touching their differences. |
| Shakir | And the Jews say: The Christians do not follow anything (good) and the Christians say: The Jews do not follow anything (good) while they recite the (same) Book. Even thus say those who have no knowledge, like to what they say; so Allah shall judge between them on the day of resurrection in what they differ. |
| Sarwar | The Jews accuse the Christians of having no basis for their religion and the Christians accuse the Jews of having no basis for their religion, even though both sides read the Scripture. The ignorant ones say the same thing. God will issue His decree about their dispute on the Day of Judgment. |
| Khalifa | The Jews said, "The Christians have no basis," while the Christians said, "The Jews have no basis." Yet, both of them read the scripture. Such are the utterances of those who possess no knowledge. GOD will judge them on the Day of Resurrection, regarding their disputes. |
| Hilali/Khan | The Jews said that the Christians follow nothing (i.e. are not on the right religion); and the Christians said that the Jews follow nothing (i.e. are not on the right religion); though they both recite the Scripture. Like unto their word, said (the pagans) who know not. Allah will judge between them on the Day of Resurrection about that wherein they have been differing. |
| H/K/Saheeh | The Jews say "The Christians have nothing [true] to stand on," and the Christians say, The Jews have nothing to stand on," although they [both] recite the Scripture. Thus the polytheists speak the same as their words. But Allah will judge between them on the Day of Resurrection concerning that over which they used to differ. |
| Malik | The Jews say: "The Christians are not on the right track," and the Christians say: "It is the Jews who are not on the right track," yet both read their Holy Books (Torah or Gospel). And those who have no knowledge (the pagan Arabs) say like to what both of them say; so Allah will judge between them in their dispute on the Day of Judgment.[113] |
| QXP | And the Jews say that the Christians have no basis, and the Christians say that the Jews have no basis. Yet both read the Scripture! This is how people oblivious to true knowledge have always behaved. Allah will judge between them on the Day of Resurrection in what they differ ((3:104), (11:118-119)). ('Qaul' = Utterance = Thought = Tenet = Attitude). |
| Maulana Ali | And the Jews say, The Christians follow nothing (good), and the Christians say, The Jews following nothing (good), while they recite the (same) Book. Even thus say those who have no knowledge, like what they say. So Allah will judge between them on the day of Resurrection in that wherein they differ. |
| Free Minds | And the Jews said: "The Nazarenes have no basis," and the Nazarenes said: "The Jews have no basis," while they are both reciting the Scripture! Similarly, those who do not know have said the same thing. God will judge between them on the Day of Resurrection in what they disputed. |
| Qaribullah | The Jews say the Nazarenes are not on anything, and the Nazarenes say it is the Jews who are not on anything. Yet they both read the Book. And those who do not know say like their saying. Allah will judge between them their disputes on the Day of Resurrection. |
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| George Sale | The Jews say, the Christians are grounded on nothing; and the Christians say, the Jews are grounded on nothing: Yet they both read the scriptures. So likewise say they who know not the scripture, according to their saying. But God shall judge between them on the day of the resurrection, concerning that about which they now disagree. |
| JM Rodwell | Moreover, the Jews say, "The Christians lean on nought:" "On nought lean the Jews," say the Christians: Yet both are readers of the Book. So with like words say they who have no knowledge. But on the resurrection day, God shall judge between them as to tha |
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| Asad | Furthermore, the Jews assert, "The Christians have no valid ground for their beliefs," while the Christians assert, "The Jews have no valid ground for their beliefs" - and both quote the divine writ! Even thus, like unto what they say, have [always] spoken those who were devoid of knowledge;" but it is God who will judge between them on Resurrection Day with regard to all on which they were wont to differ. |
al-Baqarah 002:114
| 2:114 ومن اظلم ممن منع مساجد الله ان يذكر فيها اسمه وسعى في خرابها اولئك ما كان لهم ان يدخلوها الا خائفين لهم في الدنيا خزي ولهم في الاخرة عذاب عظيم |
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| Transliteration | Waman athlamu mimman manaAAa masajida Allahi an yuthkara feeha ismuhu wasaAAa fee kharabiha ola-ika ma kana lahum an yadkhulooha illa kha-ifeena lahum fee alddunya khizyun walahum fee al-akhirati AAathabun AAatheemun |
| Literal | And who is more unjust/oppressive from (than) who prevented (in) God's mosques that His name be mentioned/remembered in it, and strived/hastened in its destruction/spoilage . Those, it was not for them that they enter it except afraid/frightened. For them in the present world (is) shame/disgrace and for them in the end (other life) (is a) great torture. |
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| Yusuf Ali | And who is more unjust than he who forbids that in places for the worship of Allah, Allah's name should be celebrated?-whose zeal is (in fact) to ruin them? It was not fitting that such should themselves enter them except in fear. For them there is nothing but disgrace in this world, and in the world to come, an exceeding torment. |
| Pickthal | And who doth greater wrong than he who forbiddeth the approach to the sanctuaries of Allah lest His name should be mentioned therein, and striveth for their ruin. As for such, it was never meant that they should enter them except in fear. Theirs in the world is ignominy and theirs in the Hereafter is an awful doom. |
| Arberry | And who does greater evil than he who bars God's places of worship, so that His Name be not rehearsed in them, and strives to destroy them? Such men might never enter them, save in fear; for them is degradation in the present world, and in the world to come a mighty chastisement. |
| Shakir | And who is more unjust than he who prevents (men) from the masjids of Allah, that His name should be remembered in them, and strives to ruin them? (As for) these, it was not proper for them that they should have entered them except in fear; they shall meet with disgrace in this world, and they shall have great chastisement in the hereafter. |
| Sarwar | Who is more unjust than those who strive to destroy the mosques and prevent others from commemorating the Name of God therein who could not enter the mosques except with fear. They, (the unjust ones), will be disgraced in this life and will receive great torment in the life hereafter. |
| Khalifa | Who are more evil than those who boycott GOD's masjids, where His name is commemorated, and contribute to their desertion? These ought not to enter therein except fearfully. They will suffer in this life humiliation, and will suffer in the Hereafter a terrible retribution. |
| Hilali/Khan | And who is more unjust than those who forbid that Allahs Name be glorified and mentioned much (i.e. prayers and invocations, etc.) in Allahs Mosques and strive for their ruin? It was not fitting that such should themselves enter them (Allahs Mosques) except in fear. For them there is disgrace in this world, and they will have a great torment in the Hereafter. |
| H/K/Saheeh | And who are more unjust than those who prevent the name of Allah from being mentioned in His mosques and strive toward their destruction. It is not for them to enter them except in fear. For them in this world is disgrace, and they will have in the Hereafter a great punishment. |
| Malik | Who is more unjust than the one who prevents people from the Masajid (place of worship) of Allah , forbids the mention of His name therein, and strives to ruin them ? It is not proper for such people to enter in them except with His fear. For them there is disgrace in this world and grievous punishment in the Hereafter.[114] |
| QXP | And who can be a greater transgressor than the one who forbids access to the Centers of the Divine System? - Lest His Name be Eminent in the earth (as it is in the rest of the Universe) - And strives to ruin them! It is not meet for their human dignity that they should enter them except in awe, respect and humility. ((9:17-19), (9:107)). Communities that fail to heed this warning will suffer humiliation in this world and a tremendous suffering in the Hereafter. (72:18). ('Masjid' = Mosque = Centers that administer the Divine System = Place of collective prostration with mind and body = Centers that the Islamic government will establish to implement the Qur'anic Commands in the society, and thus collectively submit to Allah). |
| Maulana Ali | And who is more unjust than he who prevents (men) from the mosques of Allah, from His name being remembered therein, and strives to ruin them? (As for) these, it was not proper for them to enter them except in fear. For them is disgrace in this world, and theirs is a grievous chastisement in the Hereafter. |
| Free Minds | And who are more wicked than those who boycott God's temples; so that His name not be mentioned in them; and they seek their destruction? They will not be able to enter them except in fear; they will have humiliation in this world and in the Hereafter a painful retribution. |
| Qaribullah | Who does greater harm than he who prevents His Name to be remembered in the Mosques of Allah and strives to destroy them? Those, they will not enter them except in fear. And for them shame in this world and a great punishment in the next. |
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| George Sale | Who is more unjust than he who prohibiteth the temples of God, that his name should be remembered therin, and who hasteth to destroy them? Those men cannot enter therein, but with fear: They shall have shame in this world, and in the next a grievous punishment. |
| JM Rodwell | And who committeth a greater wrong than he who hindereth God's name from being remembered in his temples, and who hasteth to ruin them? Such men cannot enter them but with fear. Their's is shame in this world, and a severe torment in the next. |
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| Asad | Hence, who could be more wicked than those who bar the mention of God's name from [any of] His houses of worship and strive for their ruin, [although] they have no right to enter them save in fear [of God]? For them, in this world, there is ignominy in store; and for them, in the life to come, awesome sufferidg. |
al-Baqarah 002:115
| 2:115 ولله المشرق والمغرب فاينما تولوا فثم وجه الله ان الله واسع عليم |
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| Transliteration | Walillahi almashriqu waalmaghribu faaynama tuwalloo fathamma wajhu Allahi inna Allaha wasiAAun AAaleemun |
| Literal | And to God the sunrise/east and the sunset/west, so wherever you turn, so there (is) God's face/direction, that God is rich/extended , knowledgeable. |
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| Yusuf Ali | To Allah belong the east and the West: Whithersoever ye turn, there is the presence of Allah. For Allah is all-Pervading, all-Knowing. |
| Pickthal | Unto Allah belong the East and the West, and whithersoever ye turn, there is Allah's Countenance. Lo! Allah is All-Embracing, All-Knowing. |
| Arberry | To God belong the East and the West; whithersoever you turn, there is the Face of God; God is All-embracing, All-knowing. |
| Shakir | And Allah's is the East and the West, therefore, whither you turn, thither is Allah's purpose; surely Allah is Amplegiving, Knowing. |
| Sarwar | The East and the West belong to God. Wherever you turn, you are always in the presence of God. God is Munificent and Omniscient. |
| Khalifa | To GOD belongs the east and the west; wherever you go there will be the presence of GOD. GOD is Omnipresent, Omniscient. |
| Hilali/Khan | And to Allah belong the east and the west, so wherever you turn yourselves or your faces there is the Face of Allah (and He is High above, over His Throne). Surely! Allah is All-Sufficient for His creatures needs, All-Knowing. |
| H/K/Saheeh | And to Allah belongs the east and the west. So wherever you [might] turn, there is the Face of Allah. Indeed, Allah is all-Encompassing and Knowing. |
| Malik | To Allah belong the East and the West; whichever direction you turn your face there is the presence of Allah. Surely Allah is All-Embracing and All-Knowing.[115] |
| QXP | And unto Allah belong the East and the West. (He transcends all boundaries and so is the Divine System that can be established anywhere on earth). Wherever you go, whichever way you turn, there is Allah's Countenance, and you remain in His Dominion. Behold, Allah is Transcendent, Knower of every site in the Universe. (3:95). |
| Maulana Ali | And Allah's is the East and the West, so whither you turn thither is Allah's purpose. Surely Allah is Ample-giving, Knowing. |
| Free Minds | And to God belongs the east and the west, so wherever you turn, there is God's presence. God is Encompassing, Knowledgeable. |
| Qaribullah | To Allah belong the east and the west. Whichever way you turn, there is the Face of Allah. He is the Embracer, the Knower. |
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| George Sale | To God belongeth the east and the west; therefore whithersoever ye turn your selves to pray, there is the face of God; for God is omnipresent and omniscient. |
| JM Rodwell | The East and the West is God's: therefore, whichever way ye turn, there is the face of God: Truly God is immense and knoweth all. |
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| Asad | And God's is the east and the west: and wherever you turn, there is God's countenance. Behold, God is infinite, all-knowing. |
al-Baqarah 002:116
| 2:116 وقالوا اتخذالله ولدا سبحانه بل له مافي السماوات والارض كل له قانتون |
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| Transliteration | Waqaloo itakhatha Allahu waladan subhanahu bal lahu ma fee alssamawati waal-ardi kullun lahu qanitoona |
| Literal | And they said: "God took/received a child (son) His praise/glory, but to Him what (is) in the skies/space and the earth/Planet Earth, each/all for him (are) obeying humbly . |
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| Yusuf Ali | They say: "Allah hath begotten a son" :Glory be to Him.-Nay, to Him belongs all that is in the heavens and on earth: everything renders worship to Him. |
| Pickthal | And they say: Allah hath taken unto Himself a son. Be He glorified! Nay, but whatsoever is in the heavens and the earth is His. All are subservient unto Him. |
| Arberry | And they say, 'God has taken to Him a son. Glory be to Him! Nay, to Him belongs all that is in the heavens and the earth; all obey His will -- |
| Shakir | And they say: Allah has taken to himself a son. Glory be to Him; rather, whatever is in the heavens and the earth is His; all are obedient to Him. |
| Sarwar | They, (the People of the Book), have said that God has taken for Himself a son. He is too glorious to have a son. To Him belongs all that is in the heavens and the earth. All pray in obedience to Him. |
| Khalifa | They said, "GOD has begotten a son!" Be He glorified; never! To Him belongs everything in the heavens and the earth; all are subservient to Him. |
| Hilali/Khan | And they (Jews, Christians and pagans) say: Allah has begotten a son (children or offspring). Glory be to Him (Exalted be He above all that they associate with Him). Nay, to Him belongs all that is in the heavens and on earth, and all surrender with obedience (in worship) to Him. |
| H/K/Saheeh | They say, "Allah has taken a son." Exalted is He! Rather, to Him belongs whatever is in the heavens and the earth. All are devoutly obedient to Him, |
| Malik | They say: "Allah has taken to Himself a son;" Allah is above such things! Rather, to Him belongs all that is in the heavens and in the earth; all are obedient to Him.* |
| QXP | And they say, "Allah has taken unto Himself a son." Never! He is High Above what they say. Nay, unto Him belongs all that is in the heavens and the earth. Everything is subservient to Him. |
| Maulana Ali | And they say: Allah has taken to Himself a son -- glory be to Him! Rather, whatever is in the heavens and the earth is His. All are obedient to Him. |
| Free Minds | And they said: "God has taken a son!" Be He glorified. To Him is all that is in the heavens and in the Earth, all are humbled to Him. |
| Qaribullah | They say: 'Allah has taken (to Himself) a son. ' Exaltations to Him (Allah). For Him is what is in the heavens and the earth, all are obedient to Him. |
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| George Sale | They say, God hath begotten children: God forbid! To him belongeth whatever is in heaven, and on earth; all is possessed by him, |
| JM Rodwell | And they say, "God hath a son:" No! Praise be to Him! But-His, whatever is in the Heavens and the Earth! All obeyeth Him, |
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| Asad | And yet some people assert, "God has taken unto Himself a son!" Limitless is He in His glory! Nay, but His is all that is in the heavens and on earth; all things devoutly obey His will. |
al-Baqarah 002:117
| 2:117 بديع السماوات والارض واذا قضى امرا فانما يقول له كن فيكون |
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| Transliteration | BadeeAAu alssamawati waal-ardi wa-itha qada amran fa-innama yaqoolu lahu kun fayakoonu |
| Literal | Creating marvelously without precedent the skies/space and the earth/Planet Earth and if He ordered/accomplished a matter/affair , so but he says to it: "Be." So it will become. |
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| Yusuf Ali | To Him is due the primal origin of the heavens and the earth: When He decreeth a matter, He saith to it: "Be," and it is. |
| Pickthal | The Originator of the heavens and the earth! When He decreeth a thing, He saith unto it only: Be! and it is. |
| Arberry | the Creator of the heavens and the earth; and when He decrees a thing, He but says to it 'Be,' and it is. |
| Shakir | Wonderful Originator of the heavens and the earth, and when He decrees an affair, He only says to it, Be, so there it is. |
| Sarwar | God is the Originator of the heavens and the earth. Whenever He decides to do anything, He just commands it to exist and it comes into existence. |
| Khalifa | The Initiator of the heavens and the earth: to have anything done, He simply says to it, "Be," and it is. |
| Hilali/Khan | The Originator of the heavens and the earth. When He decrees a matter, He only says to it : "Be!" - and it is. |
| H/K/Saheeh | Originator of the heavens and the earth. When He decrees a matter, He only says to it, "Be," and it is. |
| Malik | He is the Creator of the heavens and the earth ! When He decrees a thing, He needs only to say, "Be," and there it becomes. |
| QXP | The Originator of the heavens and the earth! As soon as He decrees a thing, He says unto it, "Be" - and it is. (He originates and creates and does not procreate). |
| Maulana Ali | Wonderful Originator of the heavens and the earth! And when He decrees an affair, He says to it only, Be, and it is. |
| Free Minds | Initiator of heavens and Earth, when He decrees a command, He merely says to it: "Be" and it is. |
| Qaribullah | Creator of the heavens and the earth! When He decrees a thing, He only says: 'Be, ' and it is. |
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| George Sale | the creator of heaven and earth; and when he decreeth a thing, he only saith unto it, be, and it is. |
| JM Rodwell | Sole maker of the Heavens and of the Earth! And when He decreeth a thing, He only saith to it, "Be," and it is. |
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| Asad | The Originator is He of the heavens and the earth: and when He wills a thing to be, He but says unto it, "Be" -and it is. |
al-Baqarah 002:118
| 2:118 وقال الذين لايعلمون لولا يكلمنا الله او تاتينا اية كذلك قال الذين من قبلهم مثل قولهم تشابهت قلوبهم قد بينا الايات لقوم يوقنون |
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| Transliteration | Waqala allatheena la yaAAlamoona lawla yukallimuna Allahu aw ta/teena ayatun kathalika qala allatheena min qablihim mithla qawlihim tashabahat quloobuhum qad bayyanna al-ayati liqawmin yooqinoona |
| Literal | And those who do not know said: "If only God converses/speaks (to) us or a sign/verse/evidence comes to us." Like that those from before them said alike/similar/equal (to) their saying. Their hearts/minds resembled (each other), We had clarified/explained the signs/verses/evidences to a nation being sure/certain . |
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| Yusuf Ali | Say those without knowledge: "Why speaketh not Allah unto us? or why cometh not unto us a Sign?" So said the people before them words of similar import. Their hearts are alike. We have indeed made clear the Signs unto any people who hold firmly to Faith (in their hearts). |
| Pickthal | And those who have no knowledge say: Why doth not Allah speak unto us, or some sign come unto us? Even thus, as they now speak, spake those (who were) before them. Their hearts are all alike. We have made clear the revelations for people who are sure. |
| Arberry | And they that know not say, 'Why does God not speak to us? Why does a sign not come to us?' So spoke those before them as these men say; their hearts are much alike. Yet We have made clear the signs unto a people who are sure |
| Shakir | And those who have no knowledge say: Why does not Allah speak to us or a sign come to us? Even thus said those before them, the like of what they say; their hearts are all alike. Indeed We have made the communications clear for a people who are sure. |
| Sarwar | The ignorant have asked, "Why does He not speak to us and why has no evidence come to show us (that He exists)?" People before them had also asked such questions. They all think in the same way. We have already made the evidence very clear for those who have certainty. |
| Khalifa | Those who possess no knowledge say, "If only GOD could speak to us, or some miracle could come to us!" Others before them have uttered similar utterances; their minds are similar. We do manifest the miracles for those who have attained certainty. |
| Hilali/Khan | And those who have no knowledge say: "Why does not Allah speak to us (face to face) or why does not a sign come to us?" So said the people before them words of similar import. Their hearts are alike, We have indeed made plain the signs for people who believe with certainty. |
| H/K/Saheeh | Those who do not know say, Why does Allah not speak to us or there come to us a sign? Thus spoke those before them like their words. Their hearts resemble each other. We have shown clearly the signs to a people who are certain [in faith]. |
| Malik | Those who have no knowledge ask: "Why does Allah not speak to us face to face or send us a sign ?" The same demand was made by those before them: they all have the same mentality. We have already shown clear signs to those whose faith is firm.[118] |
| QXP | Those who do not explore the realm of knowledge say, "Why does not Allah speak to us directly, or a miracle come to us?" Even thus spoke those before them, as these speak. Their minds are alike. We have made clear Our Signs in the Universe (67:3), and in these verses, for people who wish to attain conviction. |
| Maulana Ali | And those who have no knowledge say: Why does not Allah speak to us or a sign come to us? Even thus said those before them, the like of what they say. Their hearts are all alike. Indeed We have made the messages clear for a people who are sure. |
| Free Minds | And those who do not know said: "If only God would speak to us, or a sign would come to us." It is the same thing that the people before them have said, their hearts are so similar! We have clarified the signs for a people who comprehend. |
| Qaribullah | And those who do not know say: 'Why does not Allah speak to us or a sign come to us? ' Likewise, those who were before them said similar to their saying. Their hearts are alike. Indeed, We have clarified the signs to a nation who are certain. |
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| George Sale | And they who know not the scriptures say, unless God speak unto us, or thou shew us a sign, we will not believe. So said those before them, according to their saying: Their hearts resemble each other. We have already shewn manifest signs unto people who firmly believe; |
| JM Rodwell | And they who have no knowledge say, "Unless God speak to us, or thou shew us a sign . . . !" So, with like words, said those who were before them: their hearts are alike: Clear signs have we already shewn for those who have firm faith: |
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| Asad | AND [only] those who are devoid of knowledge say, "Why does God not speak unto us, nor is a [miraculous] sign shown to us?" Even thus, like unto what they, say, spoke those who lived before their time their hearts are all alike. Indeed, We have made all the signs manifest unto people who are endowed with inner certainty. |
al-Baqarah 002:119
| 2:119 انا ارسلناك بالحق بشيرا ونذيرا ولاتسأل عن اصحاب الجحيم |
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| Transliteration | Inna arsalnaka bialhaqqi basheeran wanatheeran wala tus-alu Aaan as-habi aljaheemi |
| Literal | That We sent you with the truth (as) an announcer of good news and a warner/giver of notice, and you are not (to) be asked/questioned about the roaring fire's/Hell's owners/company . |
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| Yusuf Ali | Verily We have sent thee in truth as a bearer of glad tidings and a warner: But of thee no question shall be asked of the Companions of the Blazing Fire. |
| Pickthal | Lo! We have sent thee (O Muhammad) with the truth, a bringer of glad tidings and a warner. And thou wilt not be asked about the owners of hell-fire. |
| Arberry | We have sent thee with the truth, good tidings to bear, and warning. Thou shalt not be questioned touching the inhabitants of Hell. |
| Shakir | Surely We have sent you with the truth as a bearer of good news and as a warner, and you shall not be called upon to answer for the companions of the flaming fire. |
| Sarwar | We have sent you (Muhammad) for a genuine purpose to proclaim glad news and warnings. You will not be blamed for the dwellers of blazing hell. |
| Khalifa | We have sent you with the truth as a bearer of good news, as well as a warner. You are not answerable for those who incur Hell. |
| Hilali/Khan | Verily, We have sent you (O Muhammad Peace be upon him ) with the truth (Islam), a bringer of glad tidings (for those who believe in what you brought, that they will enter Paradise) and a warner (for those who disbelieve in what you brought, they will enter the Hell-fire). And you will not be asked about the dwellers of the blazing Fire. |
| H/K/Saheeh | Indeed, We have sent you, [O Muúammad], with the truth as a bringer of good tidings and a warner, and you will not be asked about the companions of Hellfire. |
| Malik | What clearer sign could there be than this Book? We have sent you (O Muhammad) with the knowledge of the Truth and made you the bearer of good news and warning; now, you will not be called upon to answer about the actions of the companions of the blazing fire.[119] |
| QXP | Certainly, We have sent you (O Messenger) with the Decisive Truth, a herald of glad tiding and a Warner. (You are not required to fulfill their demands of miracles. Your job is to convey the message with reason and sublime decency (13:40). For, you will not be questioned about those who lurk before the Insurmountable Barrier. ('Jahim' = The barrier to further development of the 'Self'). |
| Maulana Ali | Surely We have sent thee with the Truth as a bearer of good news and as a warner, and thou wilt not be called upon to answer for the companions of the flaming Fire. |
| Free Minds | We have sent you with the truth as a bearer of good news and warner. You will not be questioned about the people of Hell. |
| Qaribullah | We have sent you (Prophet Muhammad) forth with the truth, a giver of glad tidings and a giver of warning. You shall not be questioned about the companions of Hell. |
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| George Sale | we have sent thee in truth, a bearer of good tidings, and a preacher; and thou shalt not be questioned concerning the companions of hell. |
| JM Rodwell | Verily, with the Truth have we sent thee, a bearer of good tidings and a warner: and of the people of Hell thou shalt not be questioned. |
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| Asad | Verily, We have sent thee [O Prophet] with the truth, as a bearer of glad tidings and a warner: and thou shalt not be held accountable for those who are destined for the blazing fire. |
al-Baqarah 002:120
| 2:120 ولن ترضى عنك اليهود ولاالنصارى حتى تتبع ملتهم قل ان هدى الله هو الهدى ولئن اتبعت اهواءهم بعد الذي جاءك من العلم مالك من الله من ولي ولانصير |
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| Transliteration | Walan tarda AAanka alyahoodu wala alnnasara hatta tattabiAAa millatahum qul inna huda Allahi huwa alhuda wala-ini ittabaAAta ahwaahum baAAda allathee jaaka mina alAAilmi ma laka mina Allahi min waliyyin wala naseerin |
| Literal | And the Jews and nor the Christians will not/never accept/approve about you until you follow their religion/faith . Say: "That God's guidance, it is the guidance." And if (E) you followed their self attractions for desires after what came to you from the knowledge, (there is) none for you from (other than) God from a guardian and nor (a) victorior . |
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| Yusuf Ali | Never will the Jews or the Christians be satisfied with thee unless thou follow their form of religion. Say: "The Guidance of Allah,-that is the (only) Guidance." Wert thou to follow their desires after the knowledge which hath reached thee, then wouldst thou find neither Protector nor helper against Allah. |
| Pickthal | And the Jews will not be pleased with thee, nor will the Christians, till thou follow their creed. Say: Lo! the guidance of Allah (Himself) is Guidance. And if thou shouldst follow their desires after the knowledge which hath come unto thee, then wouldst thou have from Allah no protecting guardian nor helper. |
| Arberry | Never will the Jews be satisfied with thee, neither the Christians, not till thou followest their religion. Say: 'God's guidance is the true guidance.' If thou followest their caprices, after the knowledge that has come to thee, thou shalt have against God neither protector nor helper. |
| Shakir | And the Jews will not be pleased with you, nor the Christians until you follow their religion. Say: Surely Allah's guidance, that is the (true) guidance. And if you follow their desires after the knowledge that has come to you, you shall have no guardian from Allah, nor any helper. |
| Sarwar | The Jews and Christians will never be pleased with you unless you follow their faith. (Muhammad) tell them that the guidance of God is the only true guidance. If you follow their wishes after all the knowledge that has come to you, you will no longer have God as your guardian and helper." |
| Khalifa | Neither the Jews, nor the Christians, will accept you, unless you follow their religion. Say, "GOD's guidance is the true guidance." If you acquiesce to their wishes, despite the knowledge you have received, you will find no ally or supporter to help you against GOD. |
| Hilali/Khan | Never will the Jews nor the Christians be pleased with you (O Muhammad Peace be upon him ) till you follow their religion. Say: "Verily, the Guidance of Allah (i.e. Islamic Monotheism) that is the (only) Guidance. And if you (O Muhammad Peace be upon him ) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Quran), then you would have against Allah neither any Walee (protector or guardian) nor any helper. |
| H/K/Saheeh | And never will the Jews or the Christians approve of you until you follow their religion. Say, Indeed, the guidance of Allah is the [only] guidance." If you were to follow their desires after what has come to you of knowledge, you would have against Allah no protector or helper. |
| Malik | The Jews and the Christians will never be pleased with you, until you follow their faith. O Muhammad, tell them : "Allah’s guidance is the only guidance;" and if after all the knowledge you have received, you yield to their desires, there shall be none to protect you or help you from the wrath of Allah.[120] |
| QXP | And the Jews will not be pleased with you, nor will the Christians unless you follow their own creeds. Say, "Behold, Allah's Guidance is the only True Guidance." (This is the updated, unadulterated Message from the same Creator who revealed the previous Scriptures). And, indeed, if you followed their desires after the Knowledge that has come unto you, then no ally nor helper would you have from Allah. ((7:3), (10:109), (13:37)). |
| Maulana Ali | And the Jews will not be pleased with thee, nor the Christians, unless thou follow their religion. Say: Surely Allah's guidance, that is the (perfect) guidance. And if thou follow their desires after the knowledge that has come to thee thou shalt have from Allah no friend, nor helper. |
| Free Minds | Neither the Jews nor the Nazarenes will be pleased with you until you follow their creed. Say: "The guidance is God's guidance." And if you follow their wishes after the knowledge that has come to you, then there is none who can help or protect you against God. |
| Qaribullah | You will please neither the Jews nor the Nazarenes unless you follow their creed. Say: 'The guidance of Allah is the guidance. ' And if after all the knowledge you have been given you yield to their desires, you shall not have, other than Allah, either a guide or a helper. |
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| George Sale | But the Jews will not be pleased with thee, neither the Christians, until thou follow their religion; say, the direction of God is the true direction. And verily if thou follow their desires, after the knowledge which hath been given thee, thou shalt find no patron or protector against God. |
| JM Rodwell | But until thou follow their religion, neither Jews nor Christians will be satisfied with thee. SAY: Verily, guidance of God,-that is the guidance! And if, after "the Knowledge" which hath reached thee, thou follow their desires, thou shalt find neither hel |
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| Asad | For, never will the Jews be pleased with thee. nor yet the Christians, unless thou follow their own creeds. Say: "Behold, God's guidance is the only true guidance." And, indeed, if thou shouldst follow their errant views after all the knowledge that has come unto thee. thou wouldst have none to protect thee from God, and none to bring thee succour. |
al-Baqarah 002:121
| 2:121 الذين اتيناهم الكتاب يتلونه حق تلاوته اولئك يؤمنون به ومن يكفر به فاولئك هم الخاسرون |
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| Transliteration | Allatheena ataynahumu alkitaba yatloonahu haqqa tilawatihi ola-ika yu/minoona bihi waman yakfur bihi faola-ika humu alkhasiroona |
| Literal | Those who We brought to them The Book they read/recite it its correct/true reading/recitation, those believe with it and who disbelieves with it so those (are) the losers . |
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| Yusuf Ali | Those to whom We have sent the Book study it as it should be studied: They are the ones that believe therein: Those who reject faith therein,- the loss is their own. |
| Pickthal | Those unto whom We have given the Scripture, who read it with the right reading, those believe in it. And whoso disbelieveth in it, those are they who are the losers. |
| Arberry | Those to whom We have given the Book and who recite it with true recitation, they believe in it; and whoso disbelieves in it, they shall be the losers. |
| Shakir | Those to whom We have given the Book read it as it ought to be read. These believe in it; and whoever disbelieves in it, these it is that are the losers. |
| Sarwar | Those (of the People of the Book) who have received Our Book (Quran), and read it thoroughly, believe in it. Those who disbelieve the Book are certainly losers. |
| Khalifa | Those who received the scripture, and know it as it should be known, will believe in this. As for those who disbelieve, they are the losers. |
| Hilali/Khan | Those (who embraced Islam from Banee Israel) to whom We gave the Book (the Taurat (Torah)) (or those (Muhammads Peace be upon him companions) to whom We have given the Book (the Quran)) recite it (i.e. obey its orders and follow its teachings) as it should be recited (i.e. followed), they are the ones that believe therein. And whoso disbelieves in it (the Quran), those are they who are the losers. (Tafsir Al-Qurtubee. Vol. 2, Page 95). |
| H/K/Saheeh | Those to whom We have given the Book recite it with its true recital. They [are the ones who] believe in it. And whoever disbelieves in it it is they who are the losers. |
| Malik | Those to whom We have given the book and who read it as it ought to be read, they are the ones who believe in it; as for those who reject it, they are for sure the losers.[121] |
| QXP | Those unto whom We have given the Book, who read it with the right reading (carefully study it beyond mere recitation), and then follow it as it should be followed - it is they who truly believe in it. And whoever does not believe in it this way - it is they, they who are the losers. ('Tilawat' = Recitation with understanding and then following it). |
| Maulana Ali | Those to whom We have given the Book follow it as it ought to be followed. These believe in it. And whoever disbelieves in it, these it is that are the losers. |
| Free Minds | Those to whom We have given the Scripture and they recite it as it truthfully deserves to be recited; they believe in it. As for those who disbelieve in it, they are the losers. |
| Qaribullah | Those to whom We have given the Book, and who recite it as it ought to be read, truly believe in it; those who disbelieve it shall be the losers. |
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| George Sale | They to whom we have given the book of the Koran, and who read it with its true reading, they believe therein; and whoever believeth not therein, they shall perish. |
| JM Rodwell | They to whom we have given the Book, and who read it as it ought to be read,- these believe therein: but whoso believeth not therein, shall meet with perdition. |
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| Asad | Those unto whom We have vouchsafed the divine writ [and who] follow it as it ought to be followed -it is they who [truly] believe in it; whereas all who choose to deny its truth -it is they, they who are the losers! |
al-Baqarah 002:122
| 2:122 يابني اسرائيل اذكروا نعمتي التي انعمت عليكم واني فضلتكم على العالمين |
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| Transliteration | Ya banee isra-eela othkuroo niAAmatiya allatee anAAamtu AAalaykum waannee faddaltukum AAala alAAalameena |
| Literal | You Israel's sons and daughters, remember My blessing , that I blessed on you, and that I preferred/favoured you over the creations all together/(universes). |
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| Yusuf Ali | O Children of Israel! call to mind the special favour which I bestowed upon you, and that I preferred you to all others (for My Message). |
| Pickthal | O Children of Israel! Remember My favour wherewith I favoured you and how I preferred you to (all) creatures. |
| Arberry | Children of Israel, remember My blessing wherewith I blessed you, and that I have preferred you above all beings; |
| Shakir | O children of Israel, call to mind My favor which I bestowed on you and that I made you excel the nations. |
| Sarwar | Children of Israel, recall My favor to you and the preference that I gave to you over all the other nations. |
| Khalifa | O Children of Israel, remember My favor which I bestowed upon you, and that I blessed you more than any other people. |
| Hilali/Khan | O Children of Israel! Remember My Favour which I bestowed upon you and that I preferred you to the Alameen (mankind and jinns) (of your time-period, in the past). |
| H/K/Saheeh | O Children of Israel, remember My favor which I have bestowed upon you and that I preferred you over the worlds. |
| Malik | O Children of Israel! Remember the special favor which I bestowed upon you; that I exalted you above all other nations.[122] |
| QXP | (The Children of Israel can easily relate to what has just been said.) O Children of Israel! Remember My Bliss with which I blessed you and how I gave you distinction over all other peoples of the time. |
| Maulana Ali | O Children of Israel, call to mind My favour which I bestowed on you and that I made you excel the nations. |
| Free Minds | O Children of Israel, remember My blessings that I have bestowed upon you, and that I have preferred you over all the worlds. |
| Qaribullah | Children of Israel, remember My favor which I bestowed upon you and that I preferred your (prophets among you) above the worlds. |
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| George Sale | O children of Israel, remember my favour wherewith I have favoured you, and that I have preferred you before all nations; |
| JM Rodwell | O children of Israel! remember my favour wherewith I have favoured you, and that high above all mankind have I raised you: |
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| Asad | O CHILDREN of Israel! Remember those blessings of Mine with which I graced you, and how I favoured you above all other people; |
al-Baqarah 002:123
| 2:123 واتقوا يوما لاتجزي نفس عن نفس شيئا ولايقبل منها عدل ولاتنفعها شفاعة ولا هم ينصرون |
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| Transliteration | Waittaqoo yawman la tajzee nafsun AAan nafsin shay-an wala yuqbalu minha AAadlun wala tanfaAAuha shafaAAatun wala hum yunsaroona |
| Literal | And fear a day/time, no self rewards/reimburses (removes) from a self a thing, and no redemption/ransom (is) to be accepted/received from it, and nor mediation benefits it, and nor they be given victory/aid. |
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| Yusuf Ali | Then guard yourselves against a-Day when one soul shall not avail another, nor shall compensation be accepted from her nor shall intercession profit her nor shall anyone be helped (from outside). |
| Pickthal | And guard (yourselves) against a day when no soul will in aught avail another, nor will compensation be accepted from it, nor will intercession be of use to it; nor will they be helped. |
| Arberry | and beware a day when no soul for another shall give satisfaction, and no counterpoise shall be accepted from it, nor any intercession shall be profitable to it, neither shall they be helped. |
| Shakir | And be on your guard against a day when no soul shall avail another in the least neither shall any compensation be accepted from it, nor shall intercession profit it, nor shall they be helped. |
| Sarwar | Have fear of the day when every soul will be responsible for itself, no ransom will be accepted for it, no intercession will be of any benefit to it and no one will receive any help. |
| Khalifa | Beware of the day when no soul will help another soul, no ransom will be accepted, no intercession will be useful, and no one will be helped. |
| Hilali/Khan | And fear the Day (of Judgement) when no person shall avail another, nor shall compensation be accepted from him, nor shall intercession be of use to him, nor shall they be helped. |
| H/K/Saheeh | And fear a Day when no soul will suffice for another soul at all, and no compensation will be accepted from it, nor will any intercession benefit it, nor will they be aided. |
| Malik | Guard yourselves against the Day when one soul shall not avail another, no ransom shall be taken, no intercession shall profit anyone, and no help shall be given.[123] |
| QXP | And guard against a Day when no person shall avail another, nor will compensation be accepted from him, nor will mediation profit anyone, nor will anyone receive outside help. (6:165). |
| Maulana Ali | And be on your guard against a day when no soul will avail another in the least, neither will any compensation be accepted from it, nor will intercession profit it, nor will they be helped. |
| Free Minds | And beware of a Day when no soul can avail another soul, nor will any amendment be accepted from it, nor will any intercession help it; they will not be supported. |
| Qaribullah | And fear a Day when no soul for another will compensate a thing, and no equivalent will be accepted from it, neither intercession will benefit it, nor shall they be helped. |
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| George Sale | and dread the day wherein one soul shall not make satisfaction for another soul, neither shall any compensation be accepted from them, nor shall any intercession avail, neither shall they be helped. |
| JM Rodwell | And dread the day when not in aught shall soul satisfy for soul, nor shall any ransom be taken from it, nor shall any intercession avail, and they shall not be helped. |
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| Asad | and remain conscious of [the coming of] a Day when no human being shall in the least avail another, nor shall ransom be accepted from any of them, nor shall intercession be of any use to them, and none shall be succoured. |
al-Baqarah 002:124
| 2:124 واذ ابتلى ابراهيم ربه بكلمات فاتمهن قال اني جاعلك للناس اماما قال ومن ذريتي قال لاينال عهدي الظالمين |
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| Transliteration | Wa-ithi ibtala ibraheema rabbuhu bikalimatin faatammahunna qala innee jaAAiluka lilnnasi imaman qala wamin thurriyyatee qala la yanalu AAahdee alththalimeena |
| Literal | And when Abraham's Lord tested (him) with words/expressions, so He completed them, (He) said: "That I am making you to the people a leader/example ." He (Abraham) said: "And from my descendants?" He said: "The unjust/oppressors do not receive/obtain My promise ." |
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| Yusuf Ali | And remember that Abraham was tried by his Lord with certain commands, which he fulfilled: He said: "I will make thee an Imam to the Nations." He pleaded: "And also (Imams) from my offspring!" He answered: "But My Promise is not within the reach of evil-doers." |
| Pickthal | And (remember) when his Lord tried Abraham with (His) commands, and he fulfilled them, He said: Lo! I have appointed thee a leader for mankind. (Abraham) said: And of my offspring (will there be leaders)? He said: My covenant includeth not wrong-doers. |
| Arberry | And when his Lord tested Abraham with certain words, and he fulfilled them. He said, 'Behold, I make you a leader for the people.' Said he, 'And of my seed?' He said 'My covenant shall not reach the evildoers.' |
| Shakir | And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He. |
| Sarwar | When his Lord tested Abraham's faith, (by His words) and he satisfied the test, He said, "I am appointing you as the leader of mankind." Abraham asked, "Will this leadership also continue through my descendants?" The Lord replied, "The unjust do not have the right to exercise My authority." |
| Khalifa | Recall that Abraham was put to the test by his Lord, through certain commands, and he fulfilled them. (God) said, "I am appointing you an imam for the people." He said, "And also my descendants?" He said, "My covenant does not include the transgressors." |
| Hilali/Khan | And (remember) when the Lord of Ibrahim (Abraham) (i.e., Allah) tried him with (certain) Commands, which he fulfilled. He (Allah) said (to him), "Verily, I am going to make you a leader (Prophet) of mankind." (Ibrahim (Abraham)) said, "And of my offspring (to make leaders)." (Allah) said, "My Covenant (Prophethood, etc.) includes not Zalimoon (polytheists and wrong-doers)." |
| H/K/Saheeh | And [mention, O Muúammad], when Abraham was tried by his Lord with commands and he fulfilled them. [Allah] said, "Indeed, I will make you a leader for the people." [Abraham] said, "And of my descendants?" [Allah] said, "My covenant does not include the wrongdoers." |
| Malik | Remember when Abraham was tested by his Lord with certain commands, he fulfilled them. Allah said: "Surely, I will make you the leader of mankind." "What about my offspring?" Asked Abraham. "My pledge," said Allah, "will not apply to the evil doers."[124] |
| QXP | And remember when his Lord tried Abraham to uphold the Commands and he fulfilled them. (He took up the formidable challenge of a mighty priesthood, idolatry and a tyrannical autocracy in Mesopotamia). Then his Lord said, "Behold, I have appointed you an exemplary leader of mankind." He asked, "And of my generations as well?" He replied, "My Promise does not embrace those who harm others, and thus, harm themselves." (Being the offspring of a great man shall avail none). |
| Maulana Ali | And when his Lord tried Abraham with certain commands he fulfilled them. He said: Surely I will make thee a leader of men. (Abraham) said: And of my offspring? My covenant does not include the wrongdoers, said He. |
| Free Minds | And Abraham was tested by commands from His Lord, which he completed. He said: "I will make you a leader for the people." He said: "And also from my progeny?" He said: "My pledge will not encompass the wicked." |
| Qaribullah | And when Abraham was tested by His Lord with certain words and he fulfilled them, He said: 'I have appointed you as a leader for the nation. ' (Abraham) asked: 'And of my descendants? ' 'My covenant, ' said He, 'the harmdoers shall not receive it. ' |
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| George Sale | Remember when the Lord tried Abraham by certain words, which he fulfilled: God said, verily I will constitute thee a model of religion unto mankind; he answered, and also of my posterity; God said, my covenant doth not comprehend the ungodly. |
| JM Rodwell | When his Lord made trial of Abraham by commands which he fulfilled, He said, "I am about to make thee an Imâm to mankind:" he said, "Of my offspring also:" "My covenant," said God, "embraceth not the evil doers." |
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| Asad | And [remember this:] when his Sustainer tried Abraham by [His] commandments and the latter fulfilled them, He said: "Behold, I shall make thee a leader of men." Abraham asked: "And [wilt Thou make leaders] of my offspring as well?" [God] answered: "My covenant does not embrace the evildoers." |
al-Baqarah 002:125
| 2:125 واذ جعلنا البيت مثابة للناس وامنا واتخذوا من مقام ابراهيم مصلى وعهدنا الى ابراهيم واسماعيل ان طهرا بيتي للطائفين والعاكفين والركع السجود |
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| Transliteration | Wa-ith jaAAalna albayta mathabatan lilnnasi waamnan waittakhithoo min maqami ibraheema musallan waAAahidna ila ibraheema wa-ismaAAeela an tahhira baytiya liltta-ifeena waalAAakifeena waalrrukkaAAi alssujoodi |
| Literal | And when We put The House (as) a reward/replacement/compensation to the people, and (a) safety/security, and they took from Abraham's place a prayer place , and We entrusted/recommended to Abraham and Ishmael: "That purify/clean/wash (B) My House for the circlers/walkers around , and the devoting/dedicating , and the bowing , the prostrating ." |
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| Yusuf Ali | Remember We made the House a place of assembly for men and a place of safety; and take ye the station of Abraham as a place of prayer; and We covenanted with Abraham and Isma'il, that they should sanctify My House for those who compass it round, or use it as a retreat, or bow, or prostrate themselves (therein in prayer). |
| Pickthal | And when We made the House (at Makka) a resort for mankind and sanctuary, (saying): Take as your place of worship the place where Abraham stood (to pray). And We imposed a duty upon Abraham and Ishmael, (saying): Purify My house for those who go around and those who meditate therein and those who bow down and prostrate themselves (in worship). |
| Arberry | And when We appointed the House to be a place of visitation for the people, and a sanctuary, and: 'Take to yourselves Abraham's station for a place of prayer.' And We made covenant with Abraham and Ishmael: 'Purify My House for those that shall go about it and those that cleave to it, to those who bow and prostrate themselves.' |
| Shakir | And when We made the House a pilgrimage for men and a (place of) security, and: Appoint for yourselves a place of prayer on the standing-place of Ibrahim. And We enjoined Ibrahim and Ismail saying: Purify My House for those who visit (it) and those who abide (in it) for devotion and those who bow down (and) those who prostrate themselves. |
| Sarwar | We made the house (in Mecca) as a place of refuge and sanctuary for men. Adopt the place where Abraham stood as a place for prayer. We advised Abraham and Ishmael to keep My house clean for the pilgrims, the worshippers and for those who bow down and prostrate themselves in worship. |
| Khalifa | We have rendered the shrine (the Ka`aba) a focal point for the people, and a safe sanctuary. You may use Abraham's shrine as a prayer house. We commissioned Abraham and Ismail: "You shall purify My house for those who visit, those who live there, and those who bow and prostrate." |
| Hilali/Khan | And (remember) when We made the House (the Kabah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (Abraham) (or the stone on which Ibrahim (Abraham) stood while he was building the Kabah) as a place of prayer (for some of your prayers, e.g. two Rakat after the Tawaf of the Kabah at Makkah), and We commanded Ibrahim (Abraham) and Ismail (Ishmael) that they should purify My House (the Kabah at Makkah) for those who are circumambulating it, or staying (Itikaf), or bowing or prostrating themselves (there, in prayer). |
| H/K/Saheeh | And [mention] when We made the House a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Abraham a place of prayer. And We charged Abraham and Ishmael, [saying], "Purify My House for those who perform ‹awaf and those who are staying [there] for worship and those who bow and prostrate [in prayer]." |
| Malik | Remember when We made the House (the Ka'bah) a center and sanctuary for mankind saying, "Take the station of Abraham as a place of prayer;" We entrusted Abraham and Isma‘il to cleanse Our House for those who walk around it, who meditate in it, and who kneel and prostrate in prayers.[125] |
| QXP | And when We appointed the House (at Makkah) a focal point for mankind, and a safe sanctuary - We said, If you wish to stand at the honored station of Abraham, follow his example." We commissioned Abraham and his son, Ishmael to build this House saying, "Keep it clean from man-made dogmas for those who come and go and those who are called upon extra duty in establishing the Divine System. And to make it a training center for those who bow down and humble themselves before the Divine Commands ((2:143), (3:96), (5:97), (14:35), (22:25)). |
| Maulana Ali | And when We made The House a resort for men and a (place of) security. And: Take ye the place of Abraham for a place of prayer. And We enjoined Abraham and Ishmael, saying: Purify My House for those who visit (it) and those who abide (in it) for devotion and those who bow down (and) those who prostrate themselves. |
| Free Minds | And We have made the sanctuary to be a model for the people and a security. And utilize the place of Abraham to reach out. And We entrusted to Abraham and Ishmael: "You shall purify My sanctuary for those who visit, those who are devoted, and for those who kneel and prostrate." |
| Qaribullah | And when We made the House (Ka'bah) a visitation and a sanctuary for the people (saying:) 'Make the place where Abraham stood a place of prayer. 'And We made a covenant with Abraham and Ishmael: 'Purify My House for those who circumambulate around it, and those who cleave to it, to those who bow and prostrate. ' |
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| George Sale | And when we appointed the holy house of Mecca to be a place of resort for mankind, and a place of security; and said, take the station of Abraham for a place of prayer; and we covenanted with Abraham and Ismael, that they should cleanse my house for those who should compass it, and those who should be devoutly assiduous there, and those who should bow down and worship. |
| JM Rodwell | And remember when we appointed the Holy House as man's resort and safe retreat, and said, "Take ye the station of Abraham for a place of prayer:" And we commanded Abraham and Ismael, "Purify my house for those who shall go in procession round it, and those |
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| Asad | AND LO! We made the Temple a goal to which people might repair again and again, and a sanctuary: take then, the place whereon Abraham once stood as your place of prayer." And thus did We command Abraham and Ishmael: "Purify My Temple for those who will walk around it, and those who will abide near it in meditation, and those who will bow down and prostrate themselves [in prayer]." |
al-Baqarah 002:126
| 2:126 واذ قال ابراهيم رب اجعل هذا بلدا امنا وارزق اهله من الثمرات من امن منهم بالله واليوم الاخر قال ومن كفر فامتعه قليلا ثم اضطره الى عذاب النار وبئس المصير |
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| Transliteration | Wa-ith qala ibraheemu rabbi ijAAal hatha baladan aminan waorzuq ahlahu mina alththamarati man amana minhum biAllahi waalyawmi al-akhiri qala waman kafara faomattiAAuhu qaleelan thumma adtarruhu ila AAathabi alnnari wabi/sa almaseeru |
| Literal | And when Abraham said: "My Lord , make this a safe/secure country/place , and provide for its people from the fruits, who believed from them, by God and the Day the Last/Resurrection Day." He said: "And who disbelieved, so I give him long life/make him enjoy a little , then I force him to the fire's torture, and how bad (is) the end/destination ." |
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| Yusuf Ali | And remember Abraham said: "My Lord, make this a City of Peace, and feed its people with fruits,-such of them as believe in Allah and the Last Day." He said: "(Yea), and such as reject Faith,-for a while will I grant them their pleasure, but will soon drive them to the torment of Fire,- an evil destination (indeed)!" |
| Pickthal | And when Abraham prayed: My Lord! Make this a region of security and bestow upon its people fruits, such of them as believe in Allah and the Last Day, He answered: As for him who disbelieveth, I shall leave him in contentment for a while, then I shall compel him to the doom of Fire - a hapless journey's end! |
| Arberry | And when Abraham said, 'My Lord, make this a land secure, and provide its people with fruits, such of them as believe in God and the Last Day.' He said, 'And whoso disbelieves, to him I shall give enjoyment a little, then I shall compel him to the chastisement of the Fire -- how evil a homecoming!' |
| Shakir | And when Ibrahim said: My Lord, make it a secure town and provide its people with fruits, such of them as believe in Allah and the last day. He said: And whoever disbelieves, I will grant him enjoyment for a short while, then I will drive him to the chastisement of the fire; and it is an evil destination. |
| Sarwar | When Abraham prayed to the Lord saying ,"Lord, make this town a place of security and provide those in the town who believe in God and the Day of Judgement, with plenty," God replied, "I shall allow those who hide the truth to enjoy themselves for a while. Then I shall drive them into the torment of hell fire, a terrible destination!" |
| Khalifa | Abraham prayed: "My Lord, make this a peaceful land, and provide its people with fruits. Provide for those who believe in GOD and the Last Day." (God) said, "I will also provide for those who disbelieve. I will let them enjoy, temporarily, then commit them to the retribution of Hell, and a miserable destiny." |
| Hilali/Khan | And (remember) when Ibrahim (Abraham) said, "My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day." He (Allah) answered: "As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!" |
| H/K/Saheeh | And [mention] when Abraham said, "My Lord, make this a secure city and provide its people with fruits whoever of them believes in Allah and the Last Day." [Allah] said. "And whoever disbelieves I will grant him enjoyment for a little; then I will force him to the punishment of the Fire, and wretched is the destination." |
| Malik | Abraham said: "My Lord, make this (Mecca) a secure town and provide its people with plenty of food from fruits, those of them who believe in Allah and the Last Day." He answered, "As for those who do not, I shall also provide for them in this life, though in the Hereafter I shall drag them to the torture of Hellfire and it is an evil destination indeed!"[126] |
| QXP | Abraham prayed, "My Lord! Make this land peaceful and secure, and provide its people with fruits of Your Blessings. Provide for those who believe in Allah and in the Last Day." He answered, "I will also provide for him who thanklessly rejects the blessed guidance and let him enjoy life for a while. (But since he coveted instant gratification only and disregarded the long term), then, after that I will commit him to the suffering of Fire." And what a miserable destination it is after wandering through the journey of life! ((14:37), (17:18-20), (22:25), (95:3)). |
| Maulana Ali | And when Abraham said: My Lord, make this a secure town and provide its people with fruits, such of them as believe in Allah and the Last Day. He said: And whoever disbelieves, I shall grant him enjoyment for a short while, then I shall drive him to the chastisement of the Fire. And it is an evil destination. |
| Free Minds | And Abraham said: "My Lord, make this town secure, and provide for its inhabitants of the fruits for whoever believes in God and the Last Day." He said: "As for he who rejects, I will let him enjoy for a while, then I will force him to the retribution of the Fire, what a miserable destiny!" |
| Qaribullah | And when Abraham said: 'My Lord, make this country safe and provide its inhabitants whosoever of them believes in Allah and the Last Day with fruits. ' He said: 'And whosoever disbelieves, to him I shall give enjoyment for a while. Then I shall compel him to the punishment of the Fire, how evil an arrival. ' |
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| George Sale | And when Abraham said, Lord, make this a territory of security, and bounteously bestow fruits on its inhabitants, such of them as believe in God and the last day; God answered, and whoever believeth not, I will bestow on him little, afterwards I will drive him to the punishment of hellfire; an ill journey shall it be! |
| JM Rodwell | And when Abraham said, "Lord! make this secure land, and supply its people with fruits, such of them as believe in God and in the last day:" He said, "And whoso believeth not, for a little while will I bestow good things on him; then will I drive him to th |
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| Asad | And, lo, Abraham prayed: "O my Sustainer! Make this a land secure, and grant its people fruitful sustenance - such of them as believe in God and the Last Day." [God] answered: "And whoever shall deny the truth, him will I let enjoy himself for a short while -but in the end I shall drive him to suffering through fire: and how vile a journey's end!" |
al-Baqarah 002:127
| 2:127 واذ يرفع ابراهيم القواعد من البيت واسماعيل ربنا تقبل منا انك انت السميع العليم |
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| Transliteration | Wa-ith yarfaAAu ibraheemu alqawaAAida mina albayti wa-ismaAAeelu rabbana taqabbal minna innaka anta alssameeAAu alAAaleemu |
| Literal | And when Abraham raises the foundations/bases from The House , and Ishmael: "Our Lord accept from us, that you are the hearing/listening the knowledgeable." |
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| Yusuf Ali | And remember Abraham and Isma'il raised the foundations of the House (With this prayer): "Our Lord! Accept (this service) from us: For Thou art the All-Hearing, the All-knowing. |
| Pickthal | And when Abraham and Ishmael were raising the foundations of the House, (Abraham prayed): Our Lord! Accept from us (this duty). Lo! Thou, only Thou, art the Hearer, the Knower. |
| Arberry | And when Abraham, and Ishmael with him, raised up the foundations of the House: 'Our Lord, receive this from us; Thou art the All-hearing, the All-knowing; |
| Shakir | And when Ibrahim and Ismail raised the foundations of the House: Our Lord! accept from us; surely Thou art the Hearing, the Knowing: |
| Sarwar | While Abraham and Ishmael were raising the foundation of the house, they prayed, "Lord, accept our labor. You are All-hearing and All-knowing. |
| Khalifa | As Abraham raised the foundations of the shrine, together with Ismail (they prayed): "Our Lord, accept this from us. You are the Hearer, the Omniscient. |
| Hilali/Khan | And (remember) when Ibrahim (Abraham) and (his son) Ismail (Ishmael) were raising the foundations of the House (the Kabah at Makkah), (saying), "Our Lord! Accept (this service) from us. Verily! You are the All-Hearer, the All-Knower." |
| H/K/Saheeh | And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael, [saying], "Our Lord, accept [this] from us. Indeed You are the Hearing, the Knowing. |
| Malik | Abraham and Ishmael raised the foundations of the House and dedicated it by saying: "Accept this from us, O Lord, You are the one who hears all and knows all.[127] |
| QXP | As Abraham and Ishmael were raising the foundations of the House (in Makkah) they were praying earnestly, "Our Lord! Accept from us our service. For, verily, You are the Hearer, the Knower." |
| Maulana Ali | And when Abraham and Ishmael raised the foundations of the House: Our Lord, accept from us; surely Thou art the Hearing, the Knowing. |
| Free Minds | And as Abraham raised the foundations for the sanctuary with Ishmael: "Our Lord accept this from us, You are the Hearer, the Knowledgeable." |
| Qaribullah | And when Abraham and Ishmael raised the foundations of the House (supplicating): 'O our Lord, accept this from us, You are the Hearer, the Knower. |
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| George Sale | And when Abraham and Ismael raised the foundations of the house, saying, Lord, accept it from us, for thou art he who heareth and knoweth: |
| JM Rodwell | And when Abraham, with Ismael, raised the foundations of the House, they said, "O our Lord! accept it from us; for thou art the Hearer, the Knower. |
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| Asad | And when Abraham and Ishmael were raising the foundations of the Temple, [they prayed:] "O our Sustainer! Accept Thou this from us: for, verily, Thou alone art all-hearing, all-knowing! |
al-Baqarah 002:128
| 2:128 ربنا واجعلنا مسلمين لك ومن ذريتنا امة مسلمة لك وارنا مناسكنا وتب علينا انك انت التواب الرحيم |
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| Transliteration | Rabbana waijAAalna muslimayni laka wamin thurriyyatina ommatan muslimatan laka waarina manasikana watub AAalayna innaka anta alttawwabu alrraheemu |
| Literal | Our Lord and make us two Moslems to you, and from our descendants, a nation submitting/surrendering/Moslems to you, and show us our rituals/methods of worship and forgive on us, that you are the forgiver, the most merciful. |
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| Yusuf Ali | "Our Lord! make of us Muslims, bowing to Thy (Will), and of our progeny a people Muslim, bowing to Thy (will); and show us our place for the celebration of (due) rites; and turn unto us (in Mercy); for Thou art the Oft-Returning, Most Merciful. |
| Pickthal | Our Lord! And make us submissive unto Thee and of our seed a nation submissive unto Thee, and show us our ways of worship, and relent toward us. Lo! Thou, only Thou, art the Relenting, the Merciful. |
| Arberry | and, our Lord, make us submissive to Thee, and of our seed a nation submissive to Thee; and show us our holy rites, and turn towards us; surely Thou turnest, and art All-compassionate; |
| Shakir | Our Lord! and make us both submissive to Thee and (raise) from our offspring a nation submitting to Thee, and show us our ways of devotion and turn to us (mercifully), surely Thou art the Oft-returning (to mercy), the Merciful. |
| Sarwar | Lord, make us good Muslims (one who submits himself to God) and from our descendants make a good Muslim nation. Teach us the rules of worship and accept our repentance; You are All-forgiving and All-merciful. |
| Khalifa | "Our Lord, make us submitters to You, and from our descendants let there be a community of submitters to You. Teach us the rites of our religion, and redeem us. You are the Redeemer, Most Merciful. |
| Hilali/Khan | "Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik (all the ceremonies of pilgrimage - Hajj and Umrah, etc.), and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful. |
| H/K/Saheeh | Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You. And show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful. |
| Malik | O Lord, make us both Muslims (submissive to You); and make our descendants a nation that will be Muslims (submissive to You). Teach us our rites of worship and forbear our shortcomings; surely, You are the Acceptor of repentance, the Merciful.[128] |
| QXP | "Our Lord! Make us true Muslims, submissive unto You, and of our descendants a community true Muslims, submissive to You. And show us how we can serve You best and grant Your attention to us. Verily, You, only You, are the Acceptor, the Merciful." (2:186). |
| Maulana Ali | Our Lord, and make us both submissive to Thee, and show us our ways of devotion and turn to us (mercifully); surely Thou art the Oft-returning (to mercy), the Merciful. |
| Free Minds | "Our Lord, and let us surrender to You and from our progeny a nation surrendering to You, and show us our rites and forgive us; You are the most Forgiving, Most Merciful." |
| Qaribullah | Our Lord, make us both submissive to You, and of our descendants a submissive nation to You. Show us our rites and accept us; You are the Receiver of Repentance, the Merciful. |
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| George Sale | Lord, make us also resigned unto thee, and of our posterity a people resigned unto thee, and shew us our holy ceremonies, and be turned unto us, for thou art easy to be reconciled, and merciful: |
| JM Rodwell | O our Lord! make us also Muslims, and our posterity a Muslim people; and teach us our holy rites, and be turned towards us, for thou art He who turneth, the Merciful. |
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| Asad | "O our Sustainer! Make us surrender ourselves unto Thee, and make out of our offspring a community that shall surrender itself unto Thee, and show us our ways of worship, and accept our repentance: for, verily, Thou alone art the Acceptor of Repentance, the Dispenser of Grace! |
al-Baqarah 002:129
| 2:129 ربنا وابعث فيهم رسولا منهم يتلو عليهم اياتك ويعلمهم الكتاب والحكمة ويزكيهم انك انت العزيز الحكيم |
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| Transliteration | Rabbana waibAAath feehim rasoolan minhum yatloo AAalayhim ayatika wayuAAallimuhumu alkitaba waalhikmata wayuzakkeehim innaka anta alAAazeezu alhakeemu |
| Literal | Our Lord, and send in them a messenger from them (who) reads/recites on (to) them Your verses/evidences and He teaches/instructs them The Book , and the wisdom , and purifies them , that You are the glorious/mighty the wise/ judicious. |
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| Yusuf Ali | "Our Lord! send amongst them a Messenger of their own, who shall rehearse Thy Signs to them and instruct them in scripture and wisdom, and sanctify them: For Thou art the Exalted in Might, the Wise." |
| Pickthal | Our Lord! And raise up in their midst a messenger from among them who shall recite unto them Thy revelations, and shall instruct them in the Scripture and in wisdom and shall make them grow. Lo! Thou, only Thou, art the Mighty, Wise. |
| Arberry | and, our Lord, do Thou send among them a Messenger, one of them, who shall recite to them Thy signs, and teach them the Book and the Wisdom, and purify them; Thou art the All-mighty, the All-wise.' |
| Shakir | Our Lord! and raise up in them a Messenger from among them who shall recite to them Thy communications and teach them the Book and the wisdom, and purify them; surely Thou art the Mighty, the Wise. |
| Sarwar | Lord, send to them (our descendants) a Messenger of their own who will recite to them Your revelations, teach them the Book, give them wisdom, and purify them. You alone are the Majestic and the Most Wise." |
| Khalifa | "Our Lord, and raise among them a messenger to recite to them Your revelations, teach them the scripture and wisdom, and purify them. You are the Almighty, Most Wise." |
| Hilali/Khan | "Our Lord! Send amongst them a Messenger of their own (and indeed Allah answered their invocation by sending Muhammad Peace be upon him ), who shall recite unto them Your Verses and instruct them in the Book (this Quran) and Al-Hikmah (full knowledge of the Islamic laws and jurisprudence or wisdom or Prophethood, etc.), and sanctify them. Verily! You are the All-Mighty, the All-Wise." |
| H/K/Saheeh | Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise." |
| Malik | O Lord, appoint from among them a Messenger who shall recite to them Your Revelations and teach them the Book and the Wisdom and sanctify them; surely, You are the All-Mighty, the Wise."[129] |
| QXP | "Our Lord! And raise among them a Messenger from among them who shall convey unto them Your Messages - and through these shall teach them the Permanent Code of Values and Wisdom, and thus, enable them to grow in goodness. You, only You, are Almighty, the Wise." ((2:231), (17:39), (33:34), (57:25)). |
| Maulana Ali | Our Lord, and raise up in them a Messenger from among them who shall recite to them Thy messages and teach them the Book and the Wisdom, and purify them. Surely Thou art the Might, the Wise. |
| Free Minds | "Our Lord, and send amongst them a messenger from among themselves, that he may recite to them Your revelations and teach them the Scripture and the wisdom, and purify them. You are the Noble, the Wise." |
| Qaribullah | Our Lord, send among them a Messenger from them who shall recite to them Your verses and teach them the Book and wisdom, and purify them; You are the Mighty, the Wise. ' |
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| George Sale | Lord, send them likewise an Apostle from among them, who may declare thy signs unto them, and teach them the book of the Koran and wisdom, and may purify them; for thou art mighty and wise. |
| JM Rodwell | O our Lord! raise up among them an apostle who may rehearse thy signs unto them, and teach them 'the Book,' and Wisdom, and purify them: for thou art the Mighty, the Wise." |
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| Asad | "O our Sustainer! Raise up from the midst of our off spring an apostle from among themselves, who shall convey unto them Thy messages, and impart unto them revelation as well as wisdom, and cause them to grow in purity: for, verily, Thou alone art almighty, truly wise!" |
al-Baqarah 002:130
| 2:130 ومن يرغب عن ملة ابراهيم الا من سفه نفسه ولقد اصطفيناه في الدنيا وانه في الاخرة لمن الصالحين |
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| Transliteration | Waman yarghabu AAan millati ibraheema illa man safiha nafsahu walaqadi istafaynahu fee alddunya wa-innahu fee al-akhirati lamina alssaliheena |
| Literal | And who shuns/turns away from Abraham's religion/faith except who made himself ignorant/foolish ?And We had chosen/purified him in the present world, and that he is in the end (other life) from (E) the correct/righteous. |
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| Yusuf Ali | And who turns away from the religion of Abraham but such as debase their souls with folly? Him We chose and rendered pure in this world: And he will be in the Hereafter in the ranks of the Righteous. |
| Pickthal | And who forsaketh the religion of Abraham save him who befooleth himself? Verily We chose him in the world, and lo! in the Hereafter he is among the righteous. |
| Arberry | Who therefore shrinks from the religion of Abraham, except he be foolish-minded? Indeed, We chose him in the present world, and in the world to come he shall be among the righteous. |
| Shakir | And who forsakes the religion of Ibrahim but he who makes himself a fool, and most certainly We chose him in this world, and in the hereafter he is most surely among the righteous. |
| Sarwar | No one turns away from Abraham's Tradition except one who makes a fool of himself. To Abraham We have granted distinction in this world and in the life hereafter he will be among the righteous ones. |
| Khalifa | Who would forsake the religion of Abraham, except one who fools his own soul? We have chosen him in this world, and in the Hereafter he will be with the righteous. |
| Hilali/Khan | And who turns away from the religion of Ibrahim (Abraham) (i.e. Islamic Monotheism) except him who befools himself? Truly, We chose him in this world and verily, in the Hereafter he will be among the righteous. |
| H/K/Saheeh | And who would be averse to the religion of Abraham except one who makes a fool of himself. And We had chosen him in this world, and indeed he, in the Hereafter, will be among the righteous. |
| Malik | Who but a foolish man would renounce the faith of Abraham? We chose him in this worldly life, while in the Hereafter, he will be among the righteous.[130] |
| QXP | And who forsakes the Creed of Abraham but he who befools himself? Indeed, We raised him high in this world. And, behold, in the Hereafter he will be among those who have perfected their personalities. (16:120-122). |
| Maulana Ali | And who forsakes the religion of Abraham but he who makes a fool of himself. And certainly We made him pure in this world and in the Hereafter he is surely among the righteous. |
| Free Minds | And who would abandon the creed of Abraham except one who fools himself? We have selected him in this world, and in the Hereafter he is of the righteous. |
| Qaribullah | And who has no desire for the religion of Abraham, except he who fooled himself? We chose him in this world, and in the Everlasting world, he shall be among the righteous. |
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| George Sale | Who will be averse to the religion of Abraham, but he whose mind is infatuated? Surely we have chosen him in this world, and in that which is to come he shall be one of the righteous. |
| JM Rodwell | And who but he that hath debased his soul to folly will mislike the faith of Abraham, when we have chosen him in this world, and in the world to come he shall be of the Just? |
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| Asad | And who, unless he be weak of mind, would want to abandon Abraham's creed, seeing that We have indeed raised him high in this world, and that, verily, in the life to come he shall be among the righteous? |
al-Baqarah 002:131
| 2:131 اذ قال له ربه اسلم قال اسلمت لرب العالمين |
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| Transliteration | Ith qala lahu rabbuhu aslim qala aslamtu lirabbi alAAalameena |
| Literal | When his Lord said to him: "Submit/surrender/be Moslem ." He said: "I submitted/surrendered/became Moslem to the creations all together's/(universes') Lord." |
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| Yusuf Ali | Behold! his Lord said to him: "Bow (thy will to Me):" He said: "I bow (my will) to the Lord and Cherisher of the Universe." |
| Pickthal | When his Lord said unto him: Surrender! he said: I have surrendered to the Lord of the Worlds. |
| Arberry | When his Lord said to him, 'Surrender,' he said, 'I have surrendered me to the Lord of all Being.' |
| Shakir | When his Lord said to him, Be a Muslim, he said: I submit myself to the Lord of the worlds. |
| Sarwar | When God commanded Abraham to submit, he replied, "I have submitted myself to the Will of the Lord of the universe." |
| Khalifa | When his Lord said to him, "Submit," he said, "I submit to the Lord of the universe." |
| Hilali/Khan | When his Lord said to him, "Submit (i.e. be a Muslim)!" He said, "I have submitted myself (as a Muslim) to the Lord of the Alameen (mankind, jinns and all that exists)." |
| H/K/Saheeh | When his Lord said to him, "Submit", he said "I have submitted [in Islam] to the Lord of the worlds." |
| Malik | When his Lord asked him: "Be a Muslim," he answered: "I have become a Muslim to the Lord of the worlds."[131] |
| QXP | When his Lord said unto him, "Surrender!" He said without hesitation, "I have surrendered unto the Lord of the Worlds." |
| Maulana Ali | When his Lord said to him, Submit, he said: I submit myself to the Lord of the worlds. |
| Free Minds | When his Lord said to him: "Surrender", he said: "I surrender to the Lord of the worlds." |
| Qaribullah | When his Lord said to him: 'Submit, ' he answered: 'I have submitted to the Lord of the Worlds. ' |
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| George Sale | When his Lord said unto him, resign thy self unto me; he answered, I have resigned my self unto the Lord of all creatures. |
| JM Rodwell | When his Lord said to him, "Resign thyself to me," he said, "I resign myself to the Lord of the Worlds." |
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| Asad | When his Sustainer said to him, "Surrender thyself unto Me!" - he answered, "I have surrendered myself unto [Thee,] the Sustainer of all the worlds." |
al-Baqarah 002:132
| 2:132 ووصى بها ابراهيم بنيه ويعقوب يابني ان الله اصطفى لكم الدين فلاتموتن الا وانتم مسلمون |
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| Transliteration | Wawassa biha ibraheemu baneehi wayaAAqoobu ya baniyya inna Allaha istafa lakumu alddeena fala tamootunna illa waantum muslimoona |
| Literal | And Abraham directed/commanded with it his sons and daughters , and Jacob: "You my sons and daughters, that God chose/purified for you the religion, so do not die (E) except and you are submitters/surrenderers/Moslems ." |
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| Yusuf Ali | And this was the legacy that Abraham left to his sons, and so did Jacob; "Oh my sons! Allah hath chosen the Faith for you; then die not except in the Faith of Islam." |
| Pickthal | The same did Abraham enjoin upon his sons, and also Jacob, (saying): O my sons! Lo! Allah hath chosen for you the (true) religion; therefore die not save as men who have surrendered (unto Him). |
| Arberry | And Abraham charged his sons with this and Jacob likewise: 'My sons, God has chosen for you the religion; see that you die not save in surrender.' |
| Shakir | And the same did Ibrahim enjoin on his sons and (so did) Yaqoub. O my sons! surely Allah has chosen for you (this) faith, therefore die not unless you are Muslims. |
| Sarwar | Abraham left this legacy to his sons and, in turn, so did Jacob saying, "God has chosen this religion for you. You must not leave this world unless you are a Muslim (submitted to the will of the Lord of the Universe)." |
| Khalifa | Moreover, Abraham exhorted his children to do the same, and so did Jacob: "O my children, GOD has pointed out the religion for you; do not die except as submitters." |
| Hilali/Khan | And this (submission to Allah, Islam) was enjoined by Ibrahim (Abraham) upon his sons and by Yaqoob (Jacob), (saying), "O my sons! Allah has chosen for you the (true) religion, then die not except in the Faith of Islam (as Muslims - Islamic Monotheism)." |
| H/K/Saheeh | And Abraham instructed his sons [to do the same] and [so did] Jacob, [saying], "O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims." |
| Malik | This was the legacy that Abraham left to his sons and so did Jacob, when he said: "O my sons! Allah has chosen for you this Deen (way of life), therefore, die not unless you are Muslims."[132] |
| QXP | Abraham held fast to his pledge and enjoined upon his sons to do the same, and so did Jacob, saying, "O' My children! Behold, Allah has chosen for you the True System of Life. Therefore, do not let death overtake you except that you are truly Muslims." |
| Maulana Ali | And the same did Abraham enjoin on his sons, and (so did) Jacob: O my sons, surely Allah has chosen for you (this) religion, so die not unless you are submitting ones. |
| Free Minds | And Abraham enjoined his sons and Jacob: "O my sons, God has selected the system for you, so do not die except as ones who have surrendered." |
| Qaribullah | Abraham charged his children with this, and so did Jacob, saying: 'My sons, Allah has chosen for you the religion. Do not die except being submissive (Muslims). ' |
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| George Sale | And Abraham bequeathed this religion to his children, and Jacob did the same, saying, my children, verily God hath chosen this religion for you, therefore die not, unless ye also be resigned. |
| JM Rodwell | And this to his children did Abraham bequeath, and Jacob also, saying, "O my children! truly God hath chosen a religion for you; so die not unless ye be also Muslims." |
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| Asad | And this very thing did Abraham bequeath unto his children, and [so did] Jacob: "O my children! Behold, God has granted you the purest faith; so do not allow death to overtake you ere you have surrendered yourselves unto Him." |
al-Baqarah 002:133
| 2:133 ام كنتم شهداء اذ حضر يعقوب الموت اذ قال لبنيه ماتعبدون من بعدي قالوا نعبدالهك واله ابائك ابراهيم واسماعيل واسحاق الها واحدا ونحن له مسلمون |
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| Transliteration | Am kuntum shuhadaa ith hadara yaAAqooba almawtu ith qala libaneehi ma taAAbudoona min baAAdee qaloo naAAbudu ilahaka wa-ilaha aba-ika ibraheema wa-ismaAAeela wa-ishaqa ilahan wahidan wanahnu lahu muslimoona |
| Literal | Or were you witnesses when the death came to Jacob, when he said to his sons and daughters :"What (do) you worship from after me?" They said: "We worship your God and your fathers/forefathers Abraham's and Ishmael's and Issac's God, one God and we are to Him submitters/surrenderers/Moslems." |
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| Yusuf Ali | Were ye witnesses when death appeared before Jacob? Behold, he said to his sons: "What will ye worship after me?" They said: "We shall worship Thy god and the god of thy fathers, of Abraham, Isma'il and Isaac,- the one (True) Allah: To Him we bow (in Islam)." |
| Pickthal | Or were ye present when death came to Jacob, when he said unto his sons: What will ye worship after me? They said: We shall worship thy god, the god of thy fathers, Abraham and Ishmael and Isaac, One Allah, and unto Him we have surrendered. |
| Arberry | Why, were you witnesses, when death came to Jacob? When he said to his sons, 'What will you serve after me?' They said, 'We will serve thy God and the God of thy fathers Abraham, Ishmael and Isaac, One God; to Him we surrender.' |
| Shakir | Nay! were you witnesses when death visited Yaqoub, when he said to his sons: What will you serve after me? They said: We will serve your god and the god of your fathers, Ibrahim and Ismail and Ishaq, one Allah only, and to Him do we submit. |
| Sarwar | Were you (believers) there when death approached Jacob? When he asked his sons, "Whom will you worship after my death?" They replied, "We will worship your Lord, the Lord of your fathers, Abraham, Ishmael, and Isaac. He is the only Lord, and to Him we have submitted ourselves." |
| Khalifa | Had you witnessed Jacob on his death bed; he said to his children, "What will you worship after I die?" They said, "We will worship your god; the god of your fathers Abraham, Ismail, and Isaac; the one god. To Him we are submitters." |
| Hilali/Khan | Or were you witnesses when death approached Yaqoob (Jacob)? When he said unto his sons, "What will you worship after me?" They said, "We shall worship your Ilah (God - Allah), the Ilah (God) of your fathers, Ibrahim (Abraham), Ismail (Ishmael), Ishaque (Isaac), One Ilah (God), and to Him we submit (in Islam)." |
| H/K/Saheeh | Or were you witnesses when death approached Jacob, when he said to his sons, "What will you worship after me?" They said, "We will worship your God and the God of your fathers, Abraham and Ishmael and Isaac one God. And we are Muslims [in submission] to Him." |
| Malik | Were you present when death approached Jacob? He asked his sons: "Who will you worship after me?" They replied: "We will worship the same One God Who is your Lord and the Lord of your forefathers Abraham, Ishmael and Isaac, and to Him we all submit as Muslims."[133] |
| QXP | Were you present when death came to Jacob, when he said unto his children, "Whom will You serve after me?" They replied, "We shall serve your God, the God of your fathers, Abraham, and Ishmael, and Isaac - the One God - And unto Him we have surrendered, and for Him we are Muslims." |
| Maulana Ali | Or were you witnesses when death visited Jacob, when he said to his sons: What will you serve after me? They said: We shall serve thy God and the God of thy fathers, Abraham and Ishmael and Isaac, one God only, and to Him do we submit. |
| Free Minds | Or were you present when death came to Jacob and he told his sons: "Who shall you serve after I am gone?", they said: "Your god, and the god of your fathers Abraham, and Ishmael, and Isaac; One god and to Him we surrender." |
| Qaribullah | Or, were you witnesses when death came to Jacob! He said to his children: 'What will you worship after me? ' They replied: 'We will worship your God and the God of your forefathers, Abraham, Ishmael, and Isaac, the One God. To Him, we are submissive. ' |
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| George Sale | Were ye present when Jacob was at the point of death? When he said to his sons, whom will ye worship after me? They answered, we will worship thy God, and the God of thy fathers Abraham, and Ismael, and Isaac, one God, and to him will we be resigned. |
| JM Rodwell | Were ye present when Jacob was at the point of death? when he said to his sons, "Whom will ye worship when I am gone?" They said, "We will worship thy God and the God of thy fathers Abraham and Ismael and Isaac, one God, and to Him are we surrendered (Musl |
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| Asad | Nay, but you [yourselves, O children of Israel,] bear witness that when death was approaching Jacob, he said unto his sons: "Whom will you worship after I am gone?" They answered: "We will worship thy God, the God of thy forefathers Abraham and Ishmael and Isaac, the One God; and unto Him we surrender ourselves." |
al-Baqarah 002:134
| 2:134 تلك امة قد خلت لها ماكسبت ولكم ماكسبتم ولاتسألون عما كانوا يعملون |
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| Transliteration | Tilka ommatun qad khalat laha ma kasabat walakum ma kasabtum wala tus-aloona AAamma kano yaAAmaloona |
| Literal | That is a nation had past for it what it earned/acquired and for you what you earned/acquired and you are not to (be) asked/questioned about what they were doing/making . |
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| Yusuf Ali | That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case! |
| Pickthal | Those are a people who have passed away. Theirs is that which they earned, and yours is that which ye earn. And ye will not be asked of what they used to do. |
| Arberry | That is a nation that has passed away; there awaits them that they have earned, and there awaits you that you have earned; you shall not be questioned concerning the things they did. |
| Shakir | This is a people that have passed away; they shall have what they earned and you shall have what you earn, and you shall not be called upon to answer for what they did. |
| Sarwar | That nation (children of Abraham) is gone. They have reaped what they sowed, and the same applies to you. You are not responsible for their deeds. |
| Khalifa | Such is a community from the past. They are responsible for what they earned, and you are responsible for what you earned. You are not answerable for anything they have done. |
| Hilali/Khan | That was a nation who has passed away. They shall receive the reward of what they earned and you of what you earn. And you will not be asked of what they used to do. |
| H/K/Saheeh | That was a nation which has passed on. It will have [the consequence of] what it earned, and you will have what you have earned. And you will not be asked about what they used to do. |
| Malik | They were a people that have passed away. They shall reap the fruits of what they did, and you shall for what you do. You shall not be questioned about what they did.[134] |
| QXP | They were a community who have passed on. Theirs is that which they earned, and yours is that which you earn. And you will not be answerable for what they used to do. |
| Maulana Ali | Those are a people that have passed away; for them is what they earned and for you what you earn; and you will not be asked of what they did. |
| Free Minds | That was a nation that has passed away; to them is what they have earned, and to you is what you have earned; and you will not be asked regarding what they did. |
| Qaribullah | That was a nation that has passed away. Theirs is what they earned, and yours what you have earned. You shall not be questioned about what they did. |
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| George Sale | That people are now passed away, they have what they have gained, and ye shall have what ye gain; and ye shall not be questioned concerning that which they have done. |
| JM Rodwell | That people have now passed away; they have the reward of their deeds, and ye shall have the meed of yours: but of their doings ye shall not be questioned. |
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| Asad | Now those people have passed away; unto them shall be accounted what they have earned, and unto you, what you have earned; and you will not be, judged on the strength of what they did. |
al-Baqarah 002:135
| 2:135 وقالوا كونوا هودا او نصارى تهتدوا قل بل ملة ابراهيم حنيفا وماكان من المشركين |
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| Transliteration | Waqaloo koonoo hoodan aw nasara tahtadoo qul bal millata ibraheema haneefan wama kana mina almushrikeena |
| Literal | And they said: "Be Jews or Christians, you will be guided." Say: "But Abraham's religion/faith submitter/unifier of God , and he was not from the sharers (with God) ." |
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| Yusuf Ali | They say: "Become Jews or Christians if ye would be guided (To salvation)." Say thou: "Nay! (I would rather) the Religion of Abraham the True, and he joined not gods with Allah." |
| Pickthal | And they say: Be Jews or Christians, then ye will be rightly guided. Say (unto them, O Muhammad): Nay, but (we follow) the religion of Abraham, the upright, and he was not of the idolaters. |
| Arberry | And they say, 'Be Jews or Christians and you shall be guided.' Say thou: 'Nay, rather the creed of Abraham, a man of pure faith; he was no idolater.' |
| Shakir | And they say: Be Jews or Christians, you will be on the right course. Say: Nay! (we follow) the religion of Ibrahim, the Hanif, and he was not one of the polytheists. |
| Sarwar | The Jews and the Christians have asked the Muslims to accept their faith to have the right guidance. (Muhammad) tell them, "We would rather follow the upright religion of Abraham who was not a pagan". |
| Khalifa | They said, "You have to be Jewish or Christian, to be guided." Say, "We follow the religion of Abraham - monotheism - he never was an idol worshiper." |
| Hilali/Khan | And they say, "Be Jews or Christians, then you will be guided." Say (to them, O Muhammad Peace be upon him ), "Nay, (We follow) only the religion of Ibrahim (Abraham), Hanifa (Islamic Monotheism, i.e. to worship none but Allah (Alone)), and he was not of Al-Mushrikoon (those who worshipped others along with Allah - see V.2:105)." |
| H/K/Saheeh | They say, "Be Jews or Christians [so] you will be guided." Say, "Rather, [we follow] the religion of Abraham, inclining toward truth, and he was not of the polytheists." |
| Malik | Jews and Christians say: "Be Jews or Christians, you shall then be rightly guided." O Muhammad, say: "By no means! We follow the faith of Abraham, the upright one; and he was not one of the pagans."[135] |
| QXP | And they say, "Be Jews or Christians, then you will be rightly guided." Say, "Nay, we follow the Creed of Abraham, the upright. He turned away from all that is false, and ascribed divinity to none but the One True God." (And he was neither a Jew nor a Christian (3:67)). |
| Maulana Ali | And they say: Be Jews or Christians, you will be on the right course. Say: Nay, (we follow) the religion of Abraham, the upright one, and he was not one of the polytheists. |
| Free Minds | And they said: "Be Jews or Nazarenes so that you may be guided!" Say: "No, rather the creed of Abraham, monotheism; for he was not of those who set up partners." |
| Qaribullah | They say: 'Be Jews or Nazarenes and you shall be guided. ' Say: 'No, rather the Creed of Abraham, the upright one. He was not among the idolaters. ' |
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| George Sale | They say, become Jews or Christians that ye may be directed. Say, nay, we follow the religion of Abraham the orthodox, who was no idolater. |
| JM Rodwell | They say, moreover, "Become Jews or Christians that ye may have the true guidance." SAY: Nay! the religion of Abraham, the sound in faith, and not one of those who join gods with God! |
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| Asad | AND THEY say, "Be Jews" - or, "Christians" - "and you shall be on the right path." Say: "Nay, but [ours is] the creed of Abraham, who turned away from all that is false, and was not of those who ascribe divinity to aught beside God." |
al-Baqarah 002:136
| 2:136 قولوا امنا بالله وماانزل الينا وماانزل الى ابراهيم واسماعيل واسحاق ويعقوب والاسباط ومااوتي موسى وعيسى ومااوتي النبيون من ربهم لانفرق بين احد منهم ونحن له مسلمون |
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| Transliteration | Qooloo amanna biAllahi wama onzila ilayna wama onzila ila ibraheema wa-ismaAAeela wa-ishaqa wayaAAqooba waal-asbati wama ootiya moosa waAAeesa wama ootiya alnnabiyyoona min rabbihim la nufarriqu bayna ahadin minhum wanahnu lahu muslimoona |
| Literal | Say: "We believed with God and what was descended to us and what was descended to Abraham, and Ishmael, and Issac, and Jacob, and the grandchildren/branches/Jewish tribes , and what was given to Moses, and Jesus , and what was given to the prophets from their Lord, we do not separate/distinguish between anyone from them, and we are to Him submitters/surrenderers/Moslems ." |
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| Yusuf Ali | Say ye: "We believe in Allah, and the revelation given to us, and to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to Allah (in Islam)." |
| Pickthal | Say (O Muslims): We believe in Allah and that which is revealed unto us and that which was revealed unto Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which the prophets received from their Lord. We make no distinction between any of them, and unto Him we have surrendered. |
| Arberry | Say you: 'We believe in God, and in that which has been sent down on us and sent down on Abraham, Ishmael, Isaac and Jacob, and the Tribes, and that which was given to Moses and Jesus and the Prophets, of their Lord; we make no division between any of them, and to Him we surrender.' |
| Shakir | Say: We believe in Allah and (in) that which had been revealed to us, and (in) that which was revealed to Ibrahim and Ismail and Ishaq and Yaqoub and the tribes, and (in) that which was given to Musa and Isa, and (in) that which was given to the prophets from their Lord, we do not make any distinction between any of them, and to Him do we submit. |
| Sarwar | (Muslims), say, "We believe in God and what He has revealed to us and to Abraham, Ishmael, Isaac, and their descendants, and what was revealed to Moses, Jesus, and the Prophets from their Lord. We make no distinction among them and to God we have submitted ourselves." |
| Khalifa | Say, "We believe in GOD, and in what was sent down to us, and in what was sent down to Abraham, Ismail, Isaac, Jacob, and the Patriarchs; and in what was given to Moses and Jesus, and all the prophets from their Lord. We make no distinction among any of them. To Him alone we are submitters." |
| Hilali/Khan | Say (O Muslims), "We believe in Allah and that which has been sent down to us and that which has been sent down to Ibrahim (Abraham), Ismail (Ishmael), Ishaque (Isaac), Yaqoob (Jacob), and to Al-Asbat (the twelve sons of Yaqoob (Jacob)), and that which has been given to Moosa (Moses) and Iesa (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam)." |
| H/K/Saheeh | Say, [O believers], "We have believed in Allah and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him." |
| Malik | Say: "We believe in Allah and that which is revealed to us; and what was revealed to Abraham, Ishmael, Isaac, Jacob and their descendants, and that which was given to Moses, Jesus and other Prophets from their Lord. We do not discriminate any of them, and to Allah we have surrendered ourselves (in Islam)."[136] |
| QXP | (O Believers!) say, "We believe in Allah and the Revelation that has been conveyed to us, and in that which was revealed to Abraham, and Ishmael, and Isaac, and Jacob as well as their descendant Prophets (the tribal Israelite Prophets, known as the Patriarchs), and in that which was given to Moses and Jesus and to the other prophets from their Lord. We make no distinction between any of them (in that all of them were one in Purpose and they got their guidance from the One True God). And for Him, we are Muslims." |
| Maulana Ali | Say: We believe in Allah and (in) that which has been revealed to us, and (in) that which was revealed to Abraham, and Ishmael and Isaac and Jacob and the tribes, and (in) that which was given to Moses and Jesus, and (in) that which was given to the prophets from their Lord, we do not make any distinction between any of them and to Him do we submit. |
| Free Minds | Say: "We believe in God and in what was sent down to us and what was sent down to Abraham, and Ishmael, and Isaac, and Jacob, and the Patriarchs, and what was given to Moses and Jesus, and what was given to the prophets from their Lord; we do not make a distinction between any of them and to Him we surrender." |
| Qaribullah | Say: 'We believe in Allah and that which is sent down to us, and in what was sent down to Abraham, Ishmael, Isaac, Jacob, and the tribes; to Moses and Jesus and the Prophets from their Lord. We do not differentiate between any of them, and to Him we are submissive (Muslims). ' |
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| George Sale | Say, we believe in God, and that which hath been sent down unto us, and that which hath been sent down unto Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and that which was delivered unto Moses, and Jesus, and that which was delivered unto the prophets from their Lord: We make no distinction between any of them, and to God are we resigned. |
| JM Rodwell | Say ye: "We believe in God, and that which hath been sent down to us, and that which hath been sent down to Abraham and Ismael and Isaac and Jacob and the tribes: and that which hath been given to Moses and to Jesus, and that which was given to the prophet |
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| Asad | Say: "We believe in God, and in that which has been bestowed from on high upon us, and that which has been bestowed upon Abraham and Ishmael and Isaac and Jacob and ,their descendants, and that which has been vouchsafed to Moses and Jesus; and that which has been vouchsafed to all the [other] prophets by their Sustainer: we make no distinction between any of them. And it is unto Him that we surrender ourselves." |
al-Baqarah 002:137
| 2:137 فان امنوا بمثل ماامنتم به فقد اهتدوا وان تولوا فانما هم في شقاق فسيكفيكهم الله وهو السميع العليم |
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| Transliteration | Fa-in amanoo bimithli ma amantum bihi faqadi ihtadaw wa-in tawallaw fa-innama hum fee shiqaqin fasayakfeekahumu Allahu wahuwa alssameeAAu alAAaleemu |
| Literal | So if they believed with a similar/equal/alike (to) what you believed with (it), so they had been guided, and if they turned away, so but they are in defiance/disobedience , so God will suffice (protect) you against them , and He (is) the hearing/listening, the knowledgeable. |
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| Yusuf Ali | So if they believe as ye believe, they are indeed on the right path; but if they turn back, it is they who are in schism; but Allah will suffice thee as against them, and He is the All-Hearing, the All-Knowing. |
| Pickthal | And if they believe in the like of that which ye believe, then are they rightly guided. But if they turn away, then are they in schism, and Allah will suffice thee (for defence) against them. He is the Hearer, the Knower. |
| Arberry | And if they believe in the like of that you believe in, then they are truly guided; but if they turn away, then they are clearly in schism; God will suffice you for them; He is the All-hearing, the All-knowing; |
| Shakir | If then they believe as you believe in Him, they are indeed on the right course, and if they turn back, then they are only in great opposition, so Allah will suffice you against them, and He is the Hearing, the Knowing. |
| Sarwar | If they have faith in all that you believe, they will have the right guidance, but if they turn away, it would be for no reason other than their own malice. God is a Sufficient defender for you against them; He is All-hearing and All-knowing. |
| Khalifa | If they believe as you do, then they are guided. But if they turn away, then they are in opposition. GOD will spare you their opposition; He is the Hearer, the Omniscient. |
| Hilali/Khan | So if they believe in the like of that which you believe, then they are rightly guided, but if they turn away, then they are only in opposition. So Allah will suffice you against them. And He is the All-Hearer, the All-Knower. |
| H/K/Saheeh | So if they believe in the same as you believe in, then they have been [rightly] guided; but if they turn away, they are only in dissension, and Allah will be sufficient for you against them. And He is the Hearing, the Knowing. |
| Malik | So, if they accept Islam like you, they shall be rightly guided; if they reject it, they will surely fall into dissension (divide into differing factions); Allah will be your sufficient defender against them, and He hears and knows everything.[137] |
| QXP | So, if they come to believe like you believe, then they are rightly guided. But if they turn away, then they are in schism and opposition and Allah will suffice you against them. For, He is the Hearer, the Knower. |
| Maulana Ali | So if they believe as you believe, they are indeed on the right course; and if they turn back, then they are only in opposition. But Allah will suffice thee against them; and He is the Hearing, the Knowing. |
| Free Minds | So, if they believe exactly as you have believed, then they are guided; but if they turn away, then they are in opposition and God will suffice you against them, and He is the Hearer, the Knower. |
| Qaribullah | If they believe as you have believed they shall be guided; if they reject it, they shall surely be in clear dissension. Allah will suffice you. He is the Hearer, the Knower. |
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| George Sale | Now if they believe according to what ye believe, they are surely directed, but if they turn back, they are in schism. God shall support thee against them, for he is the hearer, the wise. |
| JM Rodwell | If therefore they believe even as ye believe, then have they true guidance; but if they turn back, then do they cut themselves off from you: and God will suffice to protect thee against them, for He is the Hearer, the Knower. |
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| Asad | And if [others] come to believe in the way you believe, they will indeed find themselves on the right path; and if they turn away, it is but they who will be deeply in the wrong, and God will protect thee from them: for He alone is all-hearing, all-knowing. |
al-Baqarah 002:138
| 2:138 صبغة الله ومن احسن من الله صبغة ونحن له عابدون |
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| Transliteration | Sibghata Allahi waman ahsanu mina Allahi sibghatan wanahnu lahu AAabidoona |
| Literal | God's faith/immersion , and who (is) better than God's faith/immersion , and we are to Him worshipping. |
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| Yusuf Ali | (Our religion is) the Baptism of Allah: And who can baptize better than Allah? And it is He Whom we worship. |
| Pickthal | (We take our) colour from Allah, and who is better than Allah at colouring. We are His worshippers. |
| Arberry | the baptism of God; and who is there that baptizes fairer than God? Him we are serving. |
| Shakir | (Receive) the baptism of Allah, and who is better than Allah in baptising? and Him do we serve. |
| Sarwar | Say, "Belief in God and following the guidance of Islam are God's means of purification for us. Islam is the baptism of God. No one is a better baptizer than He and we Muslims worship Him." |
| Khalifa | Such is GOD's system, and whose system is better than GOD's? "Him alone we worship." |
| Hilali/Khan | (Our Sibghah (religion) is) the Sibghah (Religion) of Allah (Islam) and which Sibghah (religion) can be better than Allahs? And we are His worshippers. (Tafsir Ibn Katheer.) |
| H/K/Saheeh | [And say, "Ours is] the religion of Allah. And who is better than Allah in [ordaining] religion? And we are worshippers of Him." |
| Malik | Baptism is from Allah; and who is better than Allah in baptizing? Him do we worship.[138] |
| QXP | The Hue of Allah! (Say that our life takes it color from Allah). And who can give a better hue to life than Allah? (We do our best to adopt the Divine Attributes in our human capacity such as: mercy, forgiveness, creativity, peace, care, truthfulness, justice, clemency, appreciation, trustworthiness, responsibility, kindness, compassion, independence, guidance, patience, giving, unity, strength, affection, courage, patience etc). "And He it is Whom we serve." |
| Maulana Ali | (We take) Allah's colour, and who is better than Allah at colouring, and we are His worshippers. |
| Free Minds | Such is God's coloring, and who better than God in coloring. And to Him we are in service. |
| Qaribullah | The (indelible) marking of Allah. And who marks better than Allah! And for Him we are worshipers. |
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| George Sale | The baptism of God have we received, and who it better than God to baptize? Him do we worship. |
| JM Rodwell | Islam is the Baptism of God, and who is better to baptise than God? And Him do we serve. |
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| Asad | [Say: "Our life takes its] hue from God! And who could give a better hue [to life] than God, if we but truly worship Him?" |
al-Baqarah 002:139
| 2:139 قل اتحاجوننا في الله وهو ربنا وربكم ولنا اعمالنا ولكم اعمالكم ونحن له مخلصون |
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| Transliteration | Qul atuhajjoonana fee Allahi wahuwa rabbuna warabbukum walana aAAmaluna walakum aAAmalukum wanahnu lahu mukhlisoona |
| Literal | Say: "Do you argue with us in God, and He is our Lord and your Lord, and for us (are) our deeds ,and for you your deeds , and we are for Him faithful/loyal ?" |
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| Yusuf Ali | Say: Will ye dispute with us about Allah, seeing that He is our Lord and your Lord; that we are responsible for our doings and ye for yours; and that We are sincere (in our faith) in Him? |
| Pickthal | Say (unto the People of the Scripture): Dispute ye with us concerning Allah when He is our Lord and your Lord? Ours are our works and yours your works. We look to Him alone. |
| Arberry | Say: 'Would you then dispute with us concerning God, who is our Lord and your Lord? Our deeds belong to us, and to you belong your deeds; Him we serve sincerely. |
| Shakir | Say: Do you dispute with us about Allah, and He is our Lord and your Lord, and we shall have our deeds and you shall have your deeds, and we are sincere to Him. |
| Sarwar | (Muhammad), ask the People of the Book, "Why should you argue with us about God, Who is our Lord as well as yours, when we are sincere in our belief in God?. |
| Khalifa | Say, "Do you argue with us about GOD, when He is our Lord and your Lord? We are responsible for our deeds, and you are responsible for your deeds. To Him alone we are devoted." |
| Hilali/Khan | Say (O Muhammad Peace be upon him to the Jews and Christians), "Dispute you with us about Allah while He is our Lord and your Lord? And we are to be rewarded for our deeds and you for your deeds. And we are sincere to Him in worship and obedience (i.e. we worship Him Alone and none else, and we obey His Orders)." |
| H/K/Saheeh | Say, [O Muúammad], "Do you argue with us about Allah while He is our Lord and your Lord? For us are our deeds, and for you are your deeds. And we are sincere [in deed and intention] to Him." |
| Malik | Say, O Muhammad: "Would you dispute with us concerning Allah, who is our Lord and your Lord as well? We shall be accountable to Him for our deeds and you for yours; to Him Alone we are devoted.[139] |
| QXP | Say (to the Jews and the Christians), "Do you argue with us about God, when He is our Lord and your Lord? We are responsible for our deeds and you are responsible for your deeds. And we are sincere in our Faith in Him. |
| Maulana Ali | Say: Do you dispute with us about Allah, and He is our Lord and your Lord, and for us are our deeds and for you your deeds; and we are sincere to Him? |
| Free Minds | Say: "Do you debate with us regarding God? He is our Lord and your Lord, and we have our work and you have your work, and to Him we are believers." |
| Qaribullah | Say: 'Would you dispute with us about Allah, who is our Lord and your Lord? Our deeds belong to us and your deeds belong to you. We are sincere to Him. ' |
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| George Sale | Say, will ye dispute with us concernig God, who is our Lord, and your Lord? We have our works, and ye have your works, and unto him are we sincerely devoted. |
| JM Rodwell | SAY: Will ye dispute with us about God? when He is our Lord and your Lord! We have our works and ye have your works; and we are sincerely His. |
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| Asad | Say [to the Jews and the Christians]: "Do you argue with us about God? But He is our Sustainer as well as your Sustainer - and unto us shall be accounted our deeds, and unto you, your deeds; and it- is unto Him alone that we devote ourselves. |
al-Baqarah 002:140
| 2:140 ام تقولون ان ابراهيم واسماعيل واسحاق ويعقوب والاسباط كانوا هودا او نصارى قل ءانتم اعلم ام الله ومن اظلم ممن كتم شهادة عنده من الله وماالله بغافل عما تعملون |
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| Transliteration | Am taqooloona inna ibraheema wa-ismaAAeela wa-ishaqa wayaAAqooba waal-asbata kanoo hoodan aw nasara qul aantum aAAlamu ami Allahu waman athlamu mimman katama shahadatan AAindahu mina Allahi wama Allahu bighafilin AAamma taAAmaloona |
| Literal | Or (do) you say that Abraham, and Ishmael, and Issac, and Jacob, and the grandchildren/branches/Jewish tribes were Jews or Christians? Say: "Are you more knowing or God? And who (is) more unjust/oppressive than who hid/concealed a testimony at (with) him (self) from God, and God is not ignoring about what you make/do ." |
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| Yusuf Ali | Or do ye say that Abraham, Isma'il Isaac, Jacob and the Tribes were Jews or Christians? Say: Do ye know better than Allah? Ah! who is more unjust than those who conceal the testimony they have from Allah? but Allah is not unmindful of what ye do! |
| Pickthal | Or say ye that Abraham, and Ishmael, and Isaac, and Jacob, and the tribes were Jews or Christians? Say: Do ye know best, or doth Allah? And who is more unjust than he who hideth a testimony which he hath received from Allah? Allah is not unaware of what ye do. |
| Arberry | Or do you say, "Abraham, Ishmael, Isaac and Jacob, and the Tribes -- they were Jews, or they were Christians"?' Say: 'Have you then greater knowledge, or God? And who does greater evil than he who conceals a testimony received from God? And God is not heedless of the things you do.' |
| Shakir | Nay! do you say that Ibrahim and Ismail and Yaqoub and the tribes were Jews or Christians? Say: Are you better knowing or Allah? And who is more unjust than he who conceals a testimony that he has from Allah? And Allah is not at all heedless of what you do. |
| Sarwar | Everyone will be responsible for his own deeds. Do you (People of the Book) claim that Abraham, Ishmael, Isaac, and their descendants were Jews or Christians?" Ask them, "Who possesses greater knowledge, you or God? Who is more unjust than one who refuses to testify to the truth that God has given to him?" God is not unaware of what you do. |
| Khalifa | Do you say that Abraham, Ismail, Isaac, Jacob, and the Patriarchs were Jewish or Christian? Say, "Do you know better than GOD? Who is more evil than one who conceals a testimony he has learned from GOD? GOD is never unaware of anything you do." |
| Hilali/Khan | Or say you that Ibrahim (Abraham), Ismail (Ishmael), Ishaque (Isaac), Yaqoob (Jacob) and Al-Asbat (the twelve sons of Yaqoob (Jacob)) were Jews or Christians? Say, "Do you know better or does Allah (knows better that they all were Muslims)? And who is more unjust than he who conceals the testimony (i.e. to believe in Prophet Muhammad Peace be upon him when he comes, written in their Books. (See Verse 7:157)) he has from Allah? And Allah is not unaware of what you do." |
| H/K/Saheeh | Or do you say that Abraham and Ishmael and Isaac and Jacob and the Descendants were Jews or Christians? Say, "Are you more knowing or is Allah?" And who is more unjust than one who conceals a testimony he has from Allah? And Allah is not unaware of what you do. |
| Malik | Do you claim that Abraham, Ishmael, Isaac, Jacob and their descendants were all Jews or Christians? Are you more knowledgeable than Allah?" Who is more wicked than the one who hides the testimony received from Allah? Allah is not unaware of what you do.[140] |
| QXP | Do you still insist that Abraham, and Ishmael, and Isaac, and Jacob as well as the Tribal Israelite Prophets were Jews or Christians? Say, "Do you know better than Allah? And who could be more unjust than he who conceals a testimony that he has received from Allah? (You have received the testimony in your Scriptures). And Allah is not unaware of what you do, reveal or conceal. |
| Maulana Ali | Or do you say that Abraham and Ishmael and Isaac and Jacob and the tribes were Jews or Christians? Say: Do you know better or Allah? And who is more unjust than he who conceals a testimony that he has from Allah? And Allah is not heedless of what you do. |
| Free Minds | "Or do you say that Abraham and Ishmael and Isaac and Jacob and the Patriarchs were all Jewish or Nazarene?" Say: "Are you more knowledgeable or is God?" Who is more wicked than one who conceals a testimony with him from God? God is not unaware of what you do. |
| Qaribullah | Or do you say that Abraham, Ishmael, Isaac, Jacob, and the tribes, were Jews or Nazarenes! Say: 'Who knows better, you or Allah? Who is more unjust than he who hides a testimony received from Allah? And Allah is not inattentive of what you do. ' |
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| George Sale | Will ye say, truly Abraham, and Ismael, and Isaac, and Jacob, and the tribes were Jews or Christians? Say, are ye wiser, or God? And who is more unjust than he who hideth the testimony which he hath received from God? But God is not regardless of that which ye do. |
| JM Rodwell | Will ye say, "Verily Abraham, and Ismael, and Isaac, and Jacob, and the tribes, were Jews or Christians?" SAY: Who knoweth best, ye, or God? And who is more in fault than he who concealeth the witness which he hath from God? But God is not regardless of wh |
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| Asad | "Do you claim that Abraham and Ishmael and Isaac and Jacob and their descendants were `Jews' or `Christians'?" Say: "Do you know more than God does? And who could be more wicked than he who suppresses a testimony given to him by God? Yet God is not unmindful of what you do. |
al-Baqarah 002:141
| 2:141 تلك امة قد خلت لها ماكسبت ولكم ماكسبتم ولاتسألون عما كانوا يعملون |
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| Transliteration | Tilka ommatun qad khalat laha ma kasabat walakum ma kasabtum wala tus-aloona AAamma kanoo yaAAmaloona |
| Literal | That (is) a nation had passed/expired for it what it earned/acquired , and for you what you earned/acquired , and you are not (to) be asked/questioned about what they were making/doing . |
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| Yusuf Ali | That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case: |
| Pickthal | Those are a people who have passed away; theirs is that which they earned and yours that which ye earn. And ye will not be asked of what they used to do. |
| Arberry | That is a nation that has passed away; there awaits them that they have earned, and there awaits you that you have earned; you shall not be questioned concerning the things they did. |
| Shakir | This is a people that have passed away; they shall have what they earned and you shall have what you earn, and you shall not be called upon to answer for what they did. |
| Sarwar | That nation is gone, they have reaped what they sowed and the same applies to you. You are not responsible for their deeds. |
| Khalifa | That was a community from the past. They are responsible for what they earned, and you are responsible for what you earned. You are not answerable for anything they did. |
| Hilali/Khan | That was a nation who has passed away. They shall receive the reward of what they earned, and you of what you earn. And you will not be asked of what they used to do. |
| H/K/Saheeh | That is a nation which has passed on. It will have [the consequence of] what it earned, and you will have what you have earned. And you will not be asked about what they used to do. |
| Malik | That was a nation who has already passed away. They are responsible for what they did and you are for what you do, you shall not be questioned about their deeds.[141] |
| QXP | Nevertheless, these are a people who have passed on. They are responsible for their doings and you are responsible for your doings. (Keep this Law in mind). You will not even be asked of what they used to do. |
| Maulana Ali | Those are a people that have passed away; and for them is what they earned and for you what you earn; and you will not be asked of what they did. |
| Free Minds | That was a nation that passed away, to them is what they earned and to you is what you have earned; you will not be asked about what they did. |
| Qaribullah | That nation has passed away. Theirs is what they earned and yours what you have earned. You shall not be questioned about what they did. |
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| George Sale | That people are passed away, they have what they have gained, and ye shall have what ye gain, nor shall ye be questioned concerning that which they have done. |
| JM Rodwell | That people have now passed away: they have the reward of their deeds, and for you is the meed of yours; but of their doings ye shall not be questioned. |
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| Asad | "Now those people have passed away; unto them shall be accounted what they have earned, and unto you, what you have earned; and you will not be judged on the strength of what they did." |
al-Baqarah 002:142
| 2:142 سيقول السفهاء من الناس ماولاهم عن قبلتهم التي كانوا عليها قل لله المشرق والمغرب يهدي من يشاء الى صراط مستقيم |
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| Transliteration | Sayaqoolu alssufahao mina alnnasi ma wallahum AAan qiblatihimu allatee kanoo AAalayha qul lillahi almashriqu waalmaghribu yahdee man yashao ila siratin mustaqeemin |
| Literal | The ignorant/foolish from the people will say: "What turned them away from their (prayer) direction ,which they were on it?" Say: "To God (are) the sunrise/east and the sunset/west, He guides whom He wills/wants to a straight/direct road/way." |
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| Yusuf Ali | The fools among the people will say: "What hath turned them from the Qibla to which they were used?" Say: To Allah belong both east and West: He guideth whom He will to a Way that is straight. |
| Pickthal | The foolish of the people will say: What hath turned them from the qiblah which they formerly observed? Say: Unto Allah belong the East and the West. He guideth whom He will unto a straight path. |
| Arberry | The fools among the people will say, 'What has turned them from the direction they were facing in their prayers aforetime?' Say: "To God belong the East and the West; He guides whomsoever He will to a straight path.' |
| Shakir | The fools among the people will say: What has turned them from their qiblah which they had? Say: The East and the West belong only to Allah; He guides whom He likes to the right path. |
| Sarwar | Fools will soon say, "What has made them (Muslims) change the direction to which they had been facing during their prayers (the qibla)?" (Muhammad), tell them, "Both the East and West belong to God and He guides (whomever He wants), to the right direction." |
| Khalifa | The fools among the people would say, "Why did they change the direction of their Qiblah?" Say, "To GOD belongs the east and the west; He guides whoever wills in a straight path." |
| Hilali/Khan | The fools (pagans, hypocrites, and Jews) among the people will say, "What has turned them (Muslims) from their Qiblah (prayer direction (towards Jerusalem)) to which they were used to face in prayer." Say, (O Muhammad SAW) "To Allah belong both, east and the west. He guides whom He wills to a Straight Way." |
| H/K/Saheeh | The foolish among the people will say, "What has turned them away from their qiblah, which they used to face?" Say, To Allah belongs the east and the west. He guides whom He wills to a straight path." |
| Malik | The foolish will ask: "Why did they turn away from the Qiblah (the direction in prayer) towards which they used to face?" O Muhammad, say: "East and West belong to Allah; He guides whomever He wishes to the Right Way."[142] |
| QXP | The people of little understanding will say, "What has turned them from the Center of Devotion (Jerusalem) which people formerly observed? Say, "The East and the West belong to Allah." He shows the Straight Path to him who wills to be shown it." |
| Maulana Ali | The fools among the people will say: "What has turned them from their qiblah which they had?" Say: The East and the West belong only to Allah; He guides whom He pleases to the right path. |
| Free Minds | The foolish from amongst the people will Say: "What has turned them away from the focal point that they were on?" Say: "To God is the east and the west, He guides whomsoever He wishes to a straight path." |
| Qaribullah | The fools among the people will say: 'What has made them turn away from the direction they were facing? ' Say: 'The east and the west belong to Allah. He guides whom He will to the Straight Path. ' |
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| George Sale | The foolish men will say, what hath turned them from their Keblah, towards which they formerly prayed? Say, unto God belongeth the east and the west: He directeth whom he pleaseth into the right way. |
| JM Rodwell | The foolish ones will say, "What hath turned them from the kebla which they used?" SAY: The East and the West are God's. He guideth whom he will into the right path. |
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| Asad | THE WEAK-MINDED among people will say, "What has turned them away from the direction of prayer which they have hitherto observed?" Say: "God's is the east and the west; He guides whom He wills onto a straight way." |
al-Baqarah 002:143
| 2:143 وكذلك جعلناكم امة وسطا لتكونوا شهداء على الناس ويكون الرسول عليكم شهيدا وماجعلنا القبلة التي كنت عليهاالا لنعلم من يتبع الرسول ممن ينقلب على عقبيه وان كانت لكبيرة الا على الذين هدى الله وماكان الله ليضيع ايمانكم ان الله بالناس لرؤوف رحيم |
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| Transliteration | Wakathalika jaAAalnakum ommatan wasatan litakoonoo shuhadaa AAala alnnasi wayakoona alrrasoolu AAalaykum shaheedan wama jaAAalna alqiblata allatee kunta AAalayha illa linaAAlama man yattabiAAu alrrasoola mimman yanqalibu AAala AAaqibayhi wa-in kanat lakabeeratan illa AAala allatheena hada Allahu wama kana Allahu liyudeeAAa eemanakum inna Allaha bialnnasi laraoofun raheemun |
| Literal | And like that We made you a moderate/reasonable nation to be witnesses on the people, and the messenger be (a) witness on you, and We did not make the (prayer) direction that you were on it, except to know who follows the messenger from who returns on his two heels , and that truly (was) big/great (E) except on those who God guided, and God was not to waste your faith/belief, that God (is) with the people merciful/compassionate (E) , most merciful . |
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| Yusuf Ali | Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; and We appointed the Qibla to which thou wast used, only to test those who followed the Messenger from those who would turn on their heels (From the Faith). Indeed it was (A change) momentous, except to those guided by Allah. And never would Allah Make your faith of no effect. For Allah is to all people Most surely full of kindness, Most Merciful. |
| Pickthal | Thus We have appointed you a middle nation, that ye may be witnesses against mankind, and that the messenger may be a witness against you. And We appointed the qiblah which ye formerly observed only that We might know him who followeth the messenger, from him who turneth on his heels. In truth it was a hard (test) save for those whom Allah guided. But it was not Allah's purpose that your faith should be in vain, for Allah is Full of Pity, Merciful toward mankind. |
| Arberry | Thus We appointed you a midmost nation that you might be witnesses to the people, and that the Messenger might be a witness to you; and We did not appoint the direction thou wast facing, except that We might know who followed the Messenger from him who turned on his heels -- though it were a grave thing save for those whom God has guided; but God would never leave your faith to waste - truly, God is All-gentle with the people, All-compassionate. |
| Shakir | And thus We have made you a medium (just) nation that you may be the bearers of witness to the people and (that) the Messenger may be a bearer of witness to you; and We did not make that which you would have to be the qiblah but that We might distinguish him who follows the Messenger from him who turns back upon his heels, and this was surely hard except for those whom Allah has guided aright; and Allah was not going to make your faith to be fruitless; most surely Allah is Affectionate, Merciful to the people. |
| Sarwar | We have made you (true Muslims) a moderate nation so that you could be an example for all people and the Prophet an example for you. The direction which you had been facing during your prayers (the qibla) was only made in order that We would know who would follow the Messenger and who would turn away. It was a hard test but not for those to whom God has given guidance. God did not want to make your previous prayers worthless; God is Compassionate and All-merciful. |
| Khalifa | We thus made you an impartial community, that you may serve as witnesses among the people, and the messenger serves as a witness among you. We changed the direction of your original Qiblah only to distinguish those among you who readily follow the messenger from those who would turn back on their heels. It was a difficult test, but not for those who are guided by GOD. GOD never puts your worship to waste. GOD is Compassionate towards the people, Most Merciful. |
| Hilali/Khan | Thus We have made you (true Muslims - real believers of Islamic Monotheism, true followers of Prophet Muhammad SAW and his Sunnah (legal ways)), a Wasat (just) (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad SAW) be a witness over you. And We made the Qiblah (prayer direction towards Jerusalem) which you used to face, only to test those who followed the Messenger (Muhammad SAW) from those who would turn on their heels (i.e. disobey the Messenger). Indeed it was great (heavy) except for those whom Allah guided. And Allah would never make your faith (prayers) to be lost (i.e. your prayers offered towards Jerusalem). Truly, Allah is full of kindness, the Most Merciful towards mankind. |
| H/K/Saheeh | And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you. And We did not make the qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for those whom Allah has guided. And never would Allah have caused you to lose your faith. Indeed Allah is, to the people, Kind and Merciful. |
| Malik | We have made you a moderate Ummah (nation) so that you may testify against mankind and that your own Messenger may testify against you. We decreed your former Qiblah only to distinguish those who are the real followers of the Messenger from those who would back away from the faith. It was indeed a hard test except for those whom Allah has guided. Allah wants not to make your faith fruitless. Allah is Compassionate and Merciful to mankind.[143] |
| QXP | And, thus it is: We have appointed you a middle and just Community that you would be watchers over all mankind and that the Messenger be a witness against you. (It will be your sacred duty to ensure that no people on earth will oppress others). So far as the transformation of the Center of devotion is concerned, it has distinguished between those who succumb to traditional and nationalistic preferences from those who see all mankind as one nation and follow the Messenger. And the Messenger is fulfilling Allah's Command for the Unity of Mankind. In fact it was a hard test except for those who have attained Allah's Guidance. Allah never lets your Faith go in vain. Verily, Allah is Compassionate and Merciful to all mankind. |
| Maulana Ali | And thus We have made you an exalted nation that you may be the bearers of witness to the people and (that) the Messenger may be a bearer of witness to you. And We did not make that which thou wouldst have to be the qiblah but that We might distinguish him who follows the Messenger from him who turns back upon his heels. And it was indeed a hard test except for those whom Allah has guided. Nor was Allah going to make your faith to be fruitless. Surely Allah is Compassionate, Merciful, to the people. |
| Free Minds | And as such, We have made you a balanced nation so that you may be witness over the people, and that the messenger may be witness over you. And We did not make the focal point that you became on except to know who follows the messenger from those who will turn on their heels. It was a great thing indeed except for those whom God had guided; God was not to waste your belief. God is Merciful and Compassionate over the people. |
| Qaribullah | And so We have made you a median nation, in order that you will be a witness above the people, and that the Messenger be a witness above you. We did not change the direction that you were facing except that We might know who followed the Messenger from him who turned on both his heels. Though it was a hardship except for those whom Allah has guided. But Allah would never waste your faith. Indeed, Allah is Gentle with people, the Most Merciful. |
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| George Sale | Thus have we placed you, O Arabians, an intermediate nation, that ye may be witnesses against the rest of mankind, and that the Apostle may be a witness against you. We appointed the Keblah towards which thou didst formerly pray, only that we might know him who followeth the Apostle, from him who turneth back on his heel; though this change seem a great matter, unless unto those whom God hath directed. But God will not render your faith of none effect; for God is gracious and merciful unto man. |
| JM Rodwell | Thus have we made you a central people, that ye may be witnesses in regard to mankind, and that the apostle may be a witness in regard to you. We appointed the kebla which thou formerly hadst, only that we might know him who followeth the apostle, from him |
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| Asad | And thus have We willed you to be a community of the middle way, so that [with your lives] you might bear witness to the truth before all mankind, and that the Apostle might bear witness to it before you. And it is only to the end that We might make a clear distinction between those who follow the Apostle and those who turn about on their heels that We have appointed [for this community] the direction of prayer which thou [O Prophet] hast formerly observed: for this was indeed a hard test for all but those whom God has guided aright. But God will surely not lose sight of your faith-for, behold, God is most compassionate towards man, a dispenser of grace. |
al-Baqarah 002:144
| 2:144 قد نرى تقلب وجهك في السماء فلنولينك قبلة ترضاها فول وجهك شطر المسجد الحرام وحيث ماكنتم فولوا وجوهكم شطره وان الذين اوتوا الكتاب ليعلمون انه الحق من ربهم وماالله بغافل عما يعملون |
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| Transliteration | Qad nara taqalluba wajhika fee alssama-i falanuwalliyannaka qiblatan tardaha fawalli wajhaka shatra almasjidi alharami wahaythu ma kuntum fawalloo wujoohakum shatrahu wa-inna allatheena ootoo alkitaba layaAAlamoona annahu alhaqqu min rabbihim wama Allahu bighafilin AAamma yaAAmaloona |
| Literal | We have seen/understood your face turning around in the sky, so We will turn/enable/appoint you a (prayer) direction you accept/approve it, so turn your face towards the Mosque the Forbidden/Respected/Sacred and wherever you were so turn your faces towards it, and that those who were given The Book they know (E) that it is the truth from their Lord, and that God is not with neglecting/disregarding about what they make/do . |
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| Yusuf Ali | We see the turning of thy face (for guidance to the heavens: now Shall We turn thee to a Qibla that shall please thee. Turn then Thy face in the direction of the sacred Mosque: Wherever ye are, turn your faces in that direction. The people of the Book know well that that is the truth from their Lord. Nor is Allah unmindful of what they do. |
| Pickthal | We have seen the turning of thy face to heaven (for guidance, O Muhammad). And now verily We shall make thee turn (in prayer) toward a qiblah which is dear to thee. So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wheresoever ye may be, turn your faces (when ye pray) toward it. Lo! Those who have received the Scripture know that (this revelation) is the Truth from their Lord. And Allah is not unaware of what they do. |
| Arberry | We have seen thee turning thy face about in the heaven; now We will surely turn thee to a direction that shall satisfy thee. Turn thy face towards the Holy Mosque; and wherever you are, turn your faces towards it. Those who have been given the Book know it is the truth from their Lord; God is not heedless of the things they do. |
| Shakir | Indeed We see the turning of your face to heaven, so We shall surely turn you to a qiblah which you shall like; turn then your face towards the Sacred Mosque, and wherever you are, turn your face towards it, and those who have been given the Book most surely know that it is the truth from their Lord; and Allah is not at all heedless of what they do. |
| Sarwar | Even if you were to bring all kinds of authoritative proof to the People of the Book, they still would not accept your qibla, nor would you accept theirs, nor would they accept each others. Were you to follow their desires after all the knowledge that has come to you, you would certainly have been one of the unjust. |
| Khalifa | We have seen you turning your face about the sky (searching for the right direction). We now assign a Qiblah that is pleasing to you. Henceforth, you shall turn your face towards the Sacred Masjid. Wherever you may be, all of you shall turn your faces towards it. Those who received the previous scripture know that this is the truth from their Lord. GOD is never unaware of anything they do. |
| Hilali/Khan | Verily! We have seen the turning of your (Muhammads SAW) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid- al-Haram (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction. Certainly, the people who were given the Scriptures (i.e. Jews and the Christians) know well that, that (your turning towards the direction of the Kabah at Makkah in prayers) is the truth from their Lord. And Allah is not unaware of what they do. |
| H/K/Saheeh | We have certainly seen the turning of your face, [O Muúammad], toward the heaven, and We will surely turn you to a qiblah with which you will be pleased. So turn your face toward al-Masjid al-îaram. And wherever you [believers] are, turn your faces toward it [in prayer]. Indeed, those who have been given the Scripture well know that it is the truth from their Lord. And Allah is not unaware of what they do. |
| Malik | O Muhammad, many a time We noticed you turning your face towards heaven; now We will make you turn towards a Qiblah that will please you. Turn your face during Salah towards the Sacred Mosque (Ka'bah); wherever you are turn your face in that direction. The people of the Book know this to be the truth from their Lord. Allah is not unaware of what they do.[144] |
| QXP | We know your eagerness O Messenger, to fulfill Our Command and to establish Ka'bah as the Center of Devotion for all humanity. Soon, you will happily administer the Sacred Masjid that is dear to you for its Sublime objective. Wherever each of you is, keep your focus on it as a symbol of pure Monotheism, and of your Ideological uniformity. Behold, those who have been given the Scripture know that your call is the Truth from their Lord. (They remain bent upon denial for blind following, prejudice and arrogance). Allah is not unaware of what they do. |
| Maulana Ali | Indeed We see the turning of thy face to heaven, so We shall surely make thee master of the qiblah which thou likest; turn then thy face towards the Sacred Mosque. And wherever you are turn your faces towards it. And those who have been given the Book certainly know that it is the truth from their Lord. And Allah is not heedless of what they do. |
| Free Minds | We see the shifting of thy face towards the sky; We will thus set for you a focal point that will be pleasing to you: "You shall set yourself towards the Restricted Temple; and wherever you may be, you shall all set yourselves towards it." Those who have been given the Scripture know it is the truth from their Lord. And God is not unaware of what you do. |
| Qaribullah | We have seen you turning your face towards the heaven, We shall surely turn you to a direction that shall satisfy you. So turn your face towards the Sacred Mosque (built by Abraham); wherever you are, turn your faces to it. ' Those to whom the Book was given know this to be the truth from their Lord. Allah is not inattentive of what they do. |
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| George Sale | We have seen thee turn about thy face towards heaven with uncertainty, but we will cause thee to turn thy self towards a Keblah that will please thee. Turn therefore thy face towards the holy temple of Mecca; and wherever ye be, turn your faces towards that place. They to whom the scripture hath been given, know this to be truth from their Lord. God is not regardless of that which ye do. |
| JM Rodwell | We have seen thee turning thy face towards every part of Heaven; but we will have thee turn to a kebla which shall please thee. Turn then thy face towards the sacred Mosque, and wherever ye be, turn your faces towards that part. They, verily, to whom "the |
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| Asad | We have seen thee [O Prophet] often turn thy face towards heaven [for guidance]: and now We shall indeed make thee turn in prayer in a direction which will fulfil thy desire. Turn, then, thy face towards the Inviolable House of Worship; and wherever you all may be, turn your faces towards it [in prayer]. And, verily, those who have been vouchsafed revelation aforetime know well that this [commandment] comes in truth from their Sustainer; and God is not unaware of what they do. |
al-Baqarah 002:145
| 2:145 ولئن اتيت الذين اوتوا الكتاب بكل اية ماتبعوا قبلتك وماانت بتابع قبلتهم ومابعضهم بتابع قبلة بعض ولئن اتبعت اهواءهم من بعد ماجاءك من العلم انك اذا لمن الظالمين |
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| Transliteration | Wala-in atayta allatheena ootoo alkitaba bikulli ayatin ma tabiAAoo qiblataka wama anta bitabiAAin qiblatahum wama baAAduhum bitabiAAin qiblata baAAdin wala-ini ittabaAAta ahwaahum min baAAdi ma jaaka mina alAAilmi innaka ithan lamina alththalimeena |
| Literal | And if (E) you gave/came (to) those who were given The Book with each/every verse/evidence they would not (have) followed your (prayer) direction, and you are not with following their (prayer) direction, and some of them (are) not with following the (prayer) direction (of) some, and if you followed their self attractions for desires from after what came to you from the knowledge , that you are then from (E) the unjust/oppressors. |
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| Yusuf Ali | Even if thou wert to bring to the people of the Book all the Signs (together), they would not follow Thy Qibla; nor art thou going to follow their Qibla; nor indeed will they follow each other's Qibla. If thou after the knowledge hath reached thee, Wert to follow their (vain) desires,-then wert thou Indeed (clearly) in the wrong. |
| Pickthal | And even if thou broughtest unto those who have received the Scripture all kinds of portents, they would not follow thy qiblah, nor canst thou be a follower of their qiblah; nor are some of them followers of the qiblah of others. And if thou shouldst follow their desires after the knowledge which hath come unto thee, then surely wert thou of the evil-doers. |
| Arberry | Yet if thou shouldst bring to those that have been given the Book every sign, they will not follow thy direction; thou art not a follower of their direction, neither are they followers of one another's direction. If thou followest their caprices, after the knowledge that has come to thee, then thou wilt surely be among the evildoers |
| Shakir | And even if you bring to those who have been given the Book every sign they would not follow your qiblah, nor can you be a follower of their qiblah, neither are they the followers of each other's qiblah, and if you follow their desires after the knowledge that has come to you, then you shall most surely be among the unjust. |
| Sarwar | Those to whom We have given the Book (Bible), know you (Muhammad) just as a well as they know their sons. It is certain that some of them deliberately hide the truth. |
| Khalifa | Even if you show the followers of the scripture every kind of miracle, they will not follow your Qiblah. Nor shall you follow their Qiblah. They do not even follow each others' Qiblah. If you acquiesce to their wishes, after the knowledge that has come to you, you will belong with the transgressors. |
| Hilali/Khan | And even if you were to bring to the people of the Scripture (Jews and Christians) all the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they would not follow your Qiblah (prayer direction), nor are you going to follow their Qiblah (prayer direction). And they will not follow each others Qiblah (prayer direction). Verily, if you follow their desires after that which you have received of knowledge (from Allah), then indeed you will be one of the Zalimoon (polytheists, wrong-doers, etc.). |
| H/K/Saheeh | And if you brought to those who were given the Scripture every sign, they would not follow your qiblah. Nor will you be a follower of their qiblah. Nor would they be followers of one another's qiblah. So if you were to follow their desires after what has come to you of knowledge, indeed, you would then be among the wrongdoers. |
| Malik | Even if you give every proof to the people of the Book, they will not accept your Qiblah, nor will you accept theirs. Neither of them (the Jews and Christians) are the followers of each other’s Qiblah. If, after all the knowledge you have been given, you yield to their desires then surely you will be among the wrongdoers.[145] |
| QXP | And even if you were to place all evidence before those who previously received the Scripture, they will not accept your Center of Devotion. Nor can you be a follower of their Center, and they do not follow the centers of others. Your job, in the meantime, is to remain sincerely committed to the Divine Plan and not be swayed by people's desires. If you heeded them after the right knowledge has come to you, you will be of those who deviate from justice. |
| Maulana Ali | And even if thou shouldst bring to those who have been given the Book every sign they would not follow thy qiblah, nor canst thou be a follower of their qiblah, neither are they the followers of each other's qiblah. And if thou shouldst follow their desires after the knowledge that has come to thee, then thou wouldst indeed be of the wrongdoers. |
| Free Minds | And if you come to those who have been given the Scripture with every sign they will not follow your focal point, nor will you follow their focal point, nor will some of them even follow each others focal point. And if you were to follow their desires after the knowledge that has come to you, then you would be one of the wicked. |
| Qaribullah | But even if you brought those to whom the Book had been given every proof, they would not accept your direction, nor would you accept theirs; nor would any of them accept the direction of the other. If after all the knowledge you have been given you yield to their desires, then you will surely be among the harmdoers. |
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| George Sale | Verily although thou shouldest shew unto those to whom the scripture hath been given, all kinds of signs, yet they will not follow thy Keblah, neither shalt thou follow their Keblah; nor will one part of them follow the Keblah of the other. And if thou follow their desires, after the knowledge which hath been given thee, verily thou wilt become one of the ungodly. |
| JM Rodwell | Even though thou shouldest bring every kind of sign to those who have received the Scriptures, yet thy kebla they will not adopt; nor shalt thou adopt their kebla; nor will one part of them adopt the kebla of the other. And if, after the knowledge which ha |
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| Asad | And yet, even if thou wert to place all evidence before those who have been vouchsafed earlier revelation, they would not follow thy direction of prayer; and neither mayest thou follow their direction of prayer, nor even do they follow one another's direction. And if thou shouldst follow their errant views after all the knowledge that has come unto thee thou wouldst surely be among the evildoers. |
al-Baqarah 002:146
| 2:146 الذين اتيناهم الكتاب يعرفونه كما يعرفون ابناءهم وان فريقا منهم ليكتمون الحق وهم يعلمون |
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| Transliteration | Allatheena ataynahumu alkitaba yaAArifoonahu kama yaAArifoona abnaahum wa-inna fareeqan minhum layaktumoona alhaqqa wahum yaAAlamoona |
| Literal | Those whom We gave them The Book they know it, as they know their sons, and that a group from them hide/conceal (E) the truth and they are knowing. |
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| Yusuf Ali | The people of the Book know this as they know their own sons; but some of them conceal the truth which they themselves know. |
| Pickthal | Those unto whom We gave the Scripture recognise (this revelation) as they recognise their sons. But lo! a party of them knowingly conceal the truth. |
| Arberry | whom We have given the Book, and they recognize as they recognize their sons, even though there is a party of them conceal the truth and that wittingly. |
| Shakir | Those whom We have given the Book recognize him as they recognize their sons, and a party of them most surely conceal the truth while they know (it). |
| Sarwar | Never doubt that the essence of truth comes from your Lord. |
| Khalifa | Those who received the scripture recognize the truth herein, as they recognize their own children. Yet, some of them conceal the truth, knowingly. |
| Hilali/Khan | Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad SAW or the Kabah at Makkah) as they recongise their sons. But verily, a party of them conceal the truth while they know it - (i.e. the qualities of Muhammad SAW which are written in the Taurat (Torah) and the Injeel (Gospel)). |
| H/K/Saheeh | Those to whom We gave the Scripture know him as they know their own sons. But indeed, a party of them conceal the truth while they know [it]. |
| Malik | Those to whom We have given the Book (Jews and Christians) recognize this fact as they recognize their own children.[146] |
| QXP | Those to whom We gave the Scripture before, recognize this Revelation as they recognize their own children but a group among them knowingly conceals the Truth. |
| Maulana Ali | Those whom We have given the Book recognize him as they recognize their sons. And a party of them surely conceal the truth while they know. |
| Free Minds | Those to whom We have given the Scripture know it as they know their own children; and a group of them hides the truth while they know. |
| Qaribullah | Those to whom We gave the Book know him (Prophet Muhammad) as they know their own sons. But a party of them conceal the truth while they know. |
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| George Sale | They to whom we have given the scripture know our Apostle, even as they know their own children; but some of them hide the truth, against their own knowledge. |
| JM Rodwell | They to whom we have given the Scriptures know him-the apostle-even as they know their own children: but truly a part of them do conceal the truth, though acquainted with it. |
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| Asad | They unto whom We have vouchsafed revelation aforetime know it as they know their own children: but, behold, some of them knowingly suppress the truth - |
al-Baqarah 002:147
| 2:147 الحق من ربك فلا تكونن من الممترين |
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| Transliteration | Alhaqqu min rabbika fala takoonanna mina almumtareena |
| Literal | The truth (is) from your Lord, so do not be (E) from the doubting/arguing . |
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| Yusuf Ali | The Truth is from thy Lord; so be not at all in doubt. |
| Pickthal | It is the Truth from thy Lord (O Muhammad), so be not thou of those who waver. |
| Arberry | The truth comes from thy Lord; then be not among the doubters. |
| Shakir | The truth is from your Lord, therefore you should not be of the doubters. |
| Sarwar | Every one pursues his goal. Compete with each other in performing good deeds. Wherever you are, God will bring you all together. God has power over all things. |
| Khalifa | This is the truth from your Lord; do not harbor any doubt. |
| Hilali/Khan | (This is) the truth from your Lord. So be you not one of those who doubt. |
| H/K/Saheeh | The truth is from your Lord, so never be among the doubters. |
| Malik | Nevertheless, a group of them deliberately conceal the truth. The truth is from your Lord; therefore, you should never be among the doubters.[147] |
| QXP | It is the Truth from your Lord, so be not you of those who waver. |
| Maulana Ali | The truth is from thy Lord, so be thou not of the doubters. |
| Free Minds | The truth is from your Lord, so do not be one of those who doubt. |
| Qaribullah | The truth comes from your Lord so do not be among the doubters. |
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| George Sale | Truth is from thy Lord, therefore thou shalt not doubt. |
| JM Rodwell | The truth is from thy Lord. Be not then of those who doubt. |
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| Asad | the truth from thy Sustainer! Be not, then, among the doubters: |
al-Baqarah 002:148
| 2:148 ولكل وجهة هو موليها فاستبقوا الخيرات اين ماتكونوا يات بكم الله جميعا ان الله على كل شئ قدير |
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| Transliteration | Walikullin wijhatun huwa muwalleeha faistabiqoo alkhayrati aynama takoonoo ya/ti bikumu Allahu jameeAAan inna Allaha AAala kulli shay-in qadeerun |
| Literal | And for each a direction/front , he is turning towards it , so race/surpass each other (to) the goodnesses wherever you are, God comes with you altogether , that God (is) on every thing powerful/capable . |
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| Yusuf Ali | To each is a goal to which Allah turns him; then strive together (as in a race) Towards all that is good. Wheresoever ye are, Allah will bring you Together. For Allah Hath power over all things. |
| Pickthal | And each one hath a goal toward which he turneth; so vie with one another in good works. Wheresoever ye may be, Allah will bring you all together. Lo! Allah is Able to do all things. |
| Arberry | Every man has his direction to which he turns; so be you forward in good works. Wherever you may be, God will bring you all together; surely God is powerful over everything. |
| Shakir | And every one has a direction to which he should turn, therefore hasten to (do) good works; wherever you are, Allah will bring you all together; surely Allah has power over all things. |
| Sarwar | (Muhammad), wherever you go, turn your face towards the Sacred Mosque (in Mecca). This is the truth from your Lord who is not unaware of what you do. |
| Khalifa | Each of you chooses the direction to follow; you shall race towards righteousness. Wherever you may be, GOD will summon you all. GOD is Omnipotent. |
| Hilali/Khan | For every nation there is a direction to which they face (in their prayers). So hasten towards all that is good. Wheresoever you may be, Allah will bring you together (on the Day of Resurrection). Truly, Allah is Able to do all things. |
| H/K/Saheeh | For each [religious following] is a direction toward which it faces. So race to [all that is] good. Wherever you may be, Allah will bring you forth [for judgement] all together. Indeed, Allah is over all things competent. |
| Malik | Everyone has a direction towards which one turns, therefore, emulate one another in good deeds. Wherever you are, Allah will bring all of you together; Allah has power over all things.[148] |
| QXP | Each person pursues his goal of interest. But you shall race toward doing good to the community. (2:177). Every "Self" has the innate capability of self-actualization (83:26). Regardless of the directions you humans choose, Allah will ultimately bring you all together under One Ideology, and all of you together again on the Day of Resurrection. This Proclamation comes from Allah who has Power and Control over all things in Time and Space. ((57:20), (83:26), (102:1-2)). |
| Maulana Ali | And every one has a goal to which he turns (himself), so vie with one another in good works. Wherever you are, Allah will bring you all together. Surely Allah is Possessor of power over all things. |
| Free Minds | And to each is a direction that he will take, so you shall race towards good deeds. Wherever you may be, God will bring you all together. God is capable of all things. |
| Qaribullah | And for everyone is a direction for which he turns. So race in goodness. And wherever you are, Allah will bring you all together. He has power over all things. |
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| George Sale | Every fact hath a certain tract of heaven to which they turn themselves in prayer; but for ye strive to run after good things: Wherever ye be, God will bring you all back at the resurrection, for God is almighty. |
| JM Rodwell | All have a quarter of the Heavens to which they turn them; but wherever ye be, hasten emulously after good: God will one day bring you all together; verily, God is all-powerful. |
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| Asad | for, every community faces a direction of its own, of which He'is the focal point. Vie, therefore, with one another in doing good works. Wherever you may be, God will gather you all unto Himself: for, verily, God has the power to will anything. |
al-Baqarah 002:149
| 2:149 ومن حيث خرجت فول وجهك شطر المسجد الحرام وانه للحق من ربك وماالله بغافل عما تعملون |
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| Transliteration | Wamin haythu kharajta fawalli wajhaka shatra almasjidi alharami wa-innahu lalhaqqu min rabbika wama Allahu bighafilin AAamma taAAmaloona |
| Literal | And from where you got out so turn your face towards the Mosque the Forbidden/Sacred , and that it is the truth (E) from your Lord, and that God (is) not with ignoring/disregarding about what you are making/doing . |
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| Yusuf Ali | From whencesoever Thou startest forth, turn Thy face in the direction of the sacred Mosque; that is indeed the truth from the Lord. And Allah is not unmindful of what ye do. |
| Pickthal | And whencesoever thou comest forth (for prayer, O Muhammad) turn thy face toward the Inviolable Place of Worship. Lo! it is the Truth from thy Lord. Allah is not unaware of what ye do. |
| Arberry | From whatsoever place thou issuest, turn thy face towards the Holy Mosque; it is the truth from thy Lord. God is not heedless of the things you do. |
| Shakir | And from whatsoever place you come forth, turn your face towards the Sacred Mosque; and surely it is the very truth from your Lord, and Allah is not at all heedless of what you do. |
| Sarwar | (Muhammad) wherever you go, turn your face to the Sacred Mosque and Muslims, wherever you are, turn your faces in the same direction so that no group of people, except the unjust among them, would have any reason against you and so that I may establish My commandments for your people to have proper guidance. (The unjust may criticize you) but do not fear them, fear only Me. |
| Khalifa | Wherever you go, you shall turn your face (during Salat) towards the Sacred Masjid. This is the truth from your Lord. GOD is never unaware of anything you all do. |
| Hilali/Khan | And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid-al-Haram (at Makkah), that is indeed the truth from your Lord. And Allah is not unaware of what you do. |
| H/K/Saheeh | So from wherever you go out [for prayer, O Muúammad] turn your face toward al-Masjid al-îaram, and indeed, it is the truth from your Lord. And Allah is not unaware of what you do. |
| Malik | From whatever place you come forth, turn your face during Salah towards the Sacred Mosque; this is in fact a commandment from your Lord. Allah is not unaware of what you do.[149] |
| QXP | And wherever you proceed, whatever you are occupied with, remain attentive to the Divine Ideology symbolized by the Sacred Masjid. Behold, it is the Truth from your Lord. And Allah is not unaware of what you do with your life. |
| Maulana Ali | And from whatsoever place thou comest forth, turn thy face towards the Sacred Mosque. And surely it is the truth from thy Lord. And Allah is not heedless of what you do. |
| Free Minds | And from wherever you go out, you shall set yourself towards the Restricted Temple; it is the truth from your Lord; and God is not unaware of what you do. |
| Qaribullah | From wherever you emerge, turn your face towards the Sacred Mosque. This is surely the truth from your Lord. Allah is never inattentive of what you do. |
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| George Sale | And from what place soever thou comest forth, turn thy face towards the holy temple; for this is truth from thy Lord; neither is God regardless of that which ye do. |
| JM Rodwell | And from whatever place thou comest forth, turn thy face toward the sacred Mosque; for this is the truth from thy Lord; and God is not inattentive to your doings. |
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| Asad | Thus, from wherever thou mayest come forth, turn thy face [in prayer] towards the Inviolable House of Worship-for,. behold, this [commandment] comes in truth from thy Sustainer; and God is not unaware of what you do. |
al-Baqarah 002:150
| 2:150 ومن حيث خرجت فول وجهك شطر المسجد الحرام وحيث ماكنتم فولوا وجوهكم شطره لئلا يكون للناس عليكم حجة الا الذين ظلموا منهم فلا تخشوهم واخشوني ولاتم نعمتي عليكم ولعلكم تهتدون |
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| Transliteration | Wamin haythu kharajta fawalli wajhaka shatra almasjidi alharami wahaythu ma kuntum fawalloo wujoohakum shatrahu li-alla yakoona lilnnasi AAalaykum hujjatun illa allatheena thalamoo minhum fala takhshawhum waikhshawnee wali-otimma niAAmatee AAalaykum walaAAallakum tahtadoona |
| Literal | And from where you got out , so turn your face towards the Mosque the Forbidden/Sacred , and wherever you were, so turn your faces towards it, for that the people do not (have) on you aproof/argument except those who were unjust/oppressive from them. So do not fear them and fear Me .And to complete/ perfect My blessings on you, and maybe you (will) be guided. |
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| Yusuf Ali | So from whencesoever Thou startest forth, turn Thy face in the direction of the sacred Mosque; and wheresoever ye are, Turn your face thither: that there be no ground of dispute against you among the people, except those of them that are bent on wickedness; so fear them not, but fear Me; and that I may complete My favours on you, and ye May (consent to) be guided; |
| Pickthal | Whencesoever thou comest forth turn thy face toward the Inviolable Place of Worship; and wheresoever ye may be (O Muslims) turn your faces toward it (when ye pray) so that men may have no argument against you, save such of them as do injustice - Fear them not, but fear Me! - and so that I may complete My grace upon you, and that ye may be guided. |
| Arberry | From whatsoever place thou issuest, turn thy face towards the Holy Mosque; and wherever you may be, turn your faces towards it, that the people may not have any argument against you, excepting the evildoers of them; and fear you them not, but fear you Me; and that I may perfect My blessing upon you, and that haply so you may be guided; |
| Shakir | And from whatsoever place you come forth, turn your face towards the Sacred Mosque; and wherever you are turn your faces towards it, so that people shall have no accusation against you, except such of them as are unjust; so do not fear them, and fear Me, that I may complete My favor on you and that you may walk on the right course. |
| Sarwar | We certainly saw you (Muhammad) often turn your face to the sky, so We shall instruct you to face a qibla that you will like. (Muhammad) during prayer, turn your face towards the Sacred Mosque (in Makkah). Muslims, also, wherever you are, during your prayers, turn your faces towards the Sacred Mosque. The People of the Book certainly know that this command (to change the qibla) is truly from their Lord. God is not unaware of what they do. |
| Khalifa | Wherever you go, you shall turn your face (during Salat) towards the Sacred Masjid; wherever you might be, you shall turn your faces (during Salat) towards it. Thus, the people will have no argument against you, except the transgressors among them. Do not fear them, and fear Me instead. I will then perfect My blessings upon you, that you may be guided. |
| Hilali/Khan | And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid-al-Haram (at Makkah), and wheresoever you are, turn your faces towards, it (when you pray) so that men may have no argument against you except those of them that are wrong-doers, so fear them not, but fear Me! - And so that I may complete My Blessings on you and that you may be guided. |
| H/K/Saheeh | And from wherever you go out [for prayer], turn your face toward al-Masjid al-îaram. And wherever you [believers] may be, turn your faces toward it in order that the people will not have any argument against you, except for those of them who commit wrong; so fear them not but fear Me. And [it is] so I may complete My favor upon you and that you may be guided. |
| Malik | Again, whatever place you come forth, turn your face during Salah towards the Sacred Mosque; and wherever you are, face towards it, so that people will not have any argument against you, except those among them who are wrongdoers. Do not fear them; fear Me, so that I may perfect My favors to you and that you may be rightly guided,[150] |
| QXP | Again, regardless of where you are geographically and whichever way you are proceeding, you must keep in mind the Sacred Masjid as a symbol of the Divine Ideology, that is, unity of mankind. This will help the communities of believers around the world to coordinate their affairs. The opponents will, then, have no argument against you that you are not one in Purpose, except those who are bent on relegating the Ideals. Then, fear them not, but fear Me! So that I may perfect My Bliss upon you and that you may be guided to the Ultimate Success (5:3). |
| Maulana Ali | And from whatsoever place thou comest forth turn thy face towards the Sacred Mosque. And wherever you are turn your faces towards it, so that people may have no plea against you except such of them as are unjust -- so fear them not and fear Me -- and that I may complete My favour to you and that you may go aright. |
| Free Minds | And wherever you go out, you shall set yourself towards the Restricted Temple. And wherever you may be you shall set yourselves towards it; that the people will have no room for debate with you, except those of them who are wicked. You shall not fear them, but fear Me; so that I may complete My blessings upon you and that you may be guided. |
| Qaribullah | From wherever you emerge, turn your face towards the Sacred Mosque, and wherever you are, face towards it, so that the people will have no argument against you, except the harmdoers among them. Do not fear them, fear Me, so that I will perfect My Favor to you and that you will be guided. |
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| George Sale | From what place soever thou comest forth, turn thy face towards the holy temple; and wherever ye be, thitherward turn your faces, left men have matter of dispute against you; but as for those among them who are unjust doers, fear them not, but fear me, that I may accomplish my grace upon you, and that ye may be directed. |
| JM Rodwell | And from whatever place thou comest forth, turn thy face toward the sacred Mosque; and wherever ye be, to that part turn your faces, lest men have cause of dispute against you: but as for the impious among them, fear them not; but fear me, that I may perfe |
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| Asad | Hence, from wherever thou mayest come forth, turn thy face [in prayer] towards the Inviolable House of Worship; and wherever you all may be, turn your faces towards it, so that people should have no argument against you unless they are bent upon wrongdoing. And hold not them in awe, but stand in awe of Me, and [obey Me,] so that I might bestow upon you the full measure of My blessings., and that you might follow the right path. |
al-Baqarah 002:151
| 2:151 كما ارسلنا فيكم رسولا منكم يتلو عليكم اياتنا ويزكيكم ويعلمكم الكتاب والحكمة ويعلمكم مالم تكونوا تعلمون |
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| Transliteration | Kama arsalna feekum rasoolan minkum yatloo AAalaykum ayatina wayuzakkeekum wayuAAallimukumu alkitaba waalhikmata wayuAAallimukum ma lam takoonoo taAAlamoona |
| Literal | As We sent in you a messenger from you, he reads/recites on you Our verses/evidences and he purifies you and he teaches you The Book and the wisdom, and he teaches you what you were not knowing. |
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| Yusuf Ali | A similar (favour have ye already received) in that We have sent among you a Messenger of your own, rehearsing to you Our Signs, and sanctifying you, and instructing you in Scripture and Wisdom, and in new knowledge. |
| Pickthal | Even as We have sent unto you a messenger from among you, who reciteth unto you Our revelations and causeth you to grow, and teacheth you the Scripture and wisdom, and teacheth you that which ye knew not. |
| Arberry | as also We have sent among you, of yourselves, a Messenger, to recite Our signs to you and to purify you, and to teach you the Book and the Wisdom, and to teach you that you knew not. |
| Shakir | Even as We have sent among you a Messenger from among you who recites to you Our communications and purifies you and teaches you the Book and the wisdom and teaches you that which you did not know. |
| Sarwar | As We have sent a Messenger from your own people to show you evidence about Me, to purify you from sins, to teach you the Book, give you wisdom and instruct you in that which you did not know, |
| Khalifa | (Blessings) such as the sending of a messenger from among you to recite our revelations to you, purify you, teach you the scripture and wisdom, and to teach you what you never knew. |
| Hilali/Khan | Similarly (to complete My Blessings on you) We have sent among you a Messenger (Muhammad SAW) of your own, reciting to you Our Verses (the Quran) and sanctifying you, and teaching you the Book (the Quran) and the Hikmah (i.e. Sunnah, Islamic laws and Fiqh - jurisprudence), and teaching you that which you used not to know. |
| H/K/Saheeh | Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know. |
| Malik | just as We bestowed Our favor upon you when We sent among you a Messenger of your own who recites to you Our revelations, sanctifies you, teaches you the Book and wisdom, and teaches you that which you did not know.[151] |
| QXP | Hence, We have sent unto you a Messenger from among your own who conveys to you Our Revelations and teaches you how to grow in goodness by helping people. And he empowers you with the Book of Allah, and the Wisdom therein, the knowledge you did not have before. |
| Maulana Ali | Even as We have sent among you a Messenger from among you, who recites to you our messages and purifies you and teaches you the Book and the Wisdom and teaches you that which you did not know. |
| Free Minds | As We have sent a messenger to you from amongst yourselves to recite Our revelations to you, and purify you, and teach you the Scripture and the wisdom, and teach you what you did not know. |
| Qaribullah | As We have sent among you a Messenger (Prophet Muhammad) from yourselves, to recite to you Our verses and to purify you, who will teach you the Book and Wisdom, and teach you that of which you have no knowledge. |
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| George Sale | As we have sent unto you an Apostle from among you, to rehearse our signs unto you, and to purify you, and to teach you the book of the Koran and wisdom, and to teach you that which ye knew not: |
| JM Rodwell | And we sent to you an apostle from among yourselves to rehearse our signs unto you, and to purify you, and to instruct you in "the Book," and in the wisdom, and to teach you that which ye knew not: |
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| Asad | Even as We have sent unto you an apostle from among yourselves to convey unto you Our messages, and to cause you to grow in purity, and to impart unto you revelation and wisdom, and to teach you that which you knew not: |
al-Baqarah 002:152
| 2:152 فاذكروني اذكركم واشكروا لي ولاتكفرون |
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| Transliteration | Faothkuroonee athkurkum waoshkuroo lee wala takfurooni |
| Literal | So mention/remember Me , I remember you , and thank/be grateful to Me and do not disbelieve . |
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| Yusuf Ali | Then do ye remember Me; I will remember you. Be grateful to Me, and reject not Faith. |
| Pickthal | Therefore remember Me, I will remember you. Give thanks to Me, and reject not Me. |
| Arberry | So remember Me, and I will remember you; and be thankful to Me; and be you not ungrateful towards Me. |
| Shakir | Therefore remember Me, I will remember you, and be thankful to Me, and do not be ungrateful to Me. |
| Sarwar | therefore, remember Me and I shall remember you. Thank Me and do not hide the truth about Me. |
| Khalifa | You shall remember Me, that I may remember you, and be thankful to Me; do not be unappreciative. |
| Hilali/Khan | Therefore remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me. |
| H/K/Saheeh | So remember Me; I will remember you. And be grateful to Me and do not deny Me. |
| Malik | Therefore, remember Me, and, I will remember you, be grateful to Me and never deny Me.[152] |
| QXP | Therefore, raise My Name and I shall raise your name! And be grateful to Me, and deny Me not by being practically ungrateful. ((2:186), (2:220), (2:177), (15:49), (21:10), (21:24), (23:70), (38:24), (43:44)). |
| Maulana Ali | Therefore glorify Me, I will make you eminent, and give thanks to Me and be not ungrateful to me. |
| Free Minds | So remember Me that I may remember you, and be thankful to Me and do not disbelieve. |
| Qaribullah | So remember Me, I will remember you. Give thanks to Me and do not be ungrateful towards Me. |
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| George Sale | Therefore remember me, and I will remember you, and give thanks unto me, and be not unbelievers. |
| JM Rodwell | Therefore remember me: I will remember you; and give me thanks and be not ungrateful. |
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| Asad | so remember Me, and I shall remember you; and be grateful unto Me, and deny Me not. |
al-Baqarah 002:153
| 2:153 ياايها الذين امنوا استعينوا بالصبر والصلاة ان الله مع الصابرين |
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| Transliteration | Ya ayyuha allatheena amanoo istaAAeenoo bialssabri waalssalati inna Allaha maAAa alssabireena |
| Literal | You, you those who believed, seek help with the patience and the prayers that God (is) with the patient/enduring. |
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| Yusuf Ali | O ye who believe! seek help with patient perseverance and prayer; for Allah is with those who patiently persevere. |
| Pickthal | O ye who believe! Seek help in steadfastness and prayer. Lo! Allah is with the steadfast. |
| Arberry | O all you who believe, seek you help in patience and prayer; surely God is with the patient. |
| Shakir | O you who believe! seek assistance through patience and prayer; surely Allah is with the patient. |
| Sarwar | Believers, help yourselves (in your affairs) through patience and prayer; God is with those who have patience. |
| Khalifa | O you who believe, seek help through steadfastness and the Contact Prayers (Salat). GOD is with those who steadfastly persevere. |
| Hilali/Khan | O you who believe! Seek help in patience and As-Salat (the prayer). Truly! Allah is with As-Sabirin (the patient ones, etc.). |
| H/K/Saheeh | O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient. |
| Malik | O’ You who believe! Seek My help with patience and prayer: surely, Allah is with those who are patient.[153] |
| QXP | O You who have chosen to be graced with belief! Seek help in steadfastness and in diligent following of the Divine Commands. Surely, Allah is with those who are steadfast in ease as well as in adversity. |
| Maulana Ali | O you who believe, seek assistance through patience and prayer; surely Allah is with the patient. |
| Free Minds | O you who believe, seek help through patience and the contact-method, God is with the patient ones. |
| Qaribullah | Believers, seek assistance in patience and prayer, Allah is with those who are patient. |
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| George Sale | O true believers, beg assistance with patience and prayer, for God is with the patient. |
| JM Rodwell | O ye who believe! seek help with patience and with prayer, for God is with the patient. |
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| Asad | O YOU who have attained to faith! Seek aid in steadfast patience and prayer: for, behold, God is with those who are patient in adversity. |
al-Baqarah 002:154
| 2:154 ولاتقولوا لمن يقتل في سبيل الله اموات بل احياء ولكن لاتشعرون |
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| Transliteration | Wala taqooloo liman yuqtalu fee sabeeli Allahi amwatun bal ahyaon walakin la tashAAuroona |
| Literal | And do not say to whom is being killed in God's way/sake : "Deads." But (they are) alive, and but you do not feel/know/sense. |
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| Yusuf Ali | And say not of those who are slain in the way of Allah: "They are dead." Nay, they are living, though ye perceive (it) not. |
| Pickthal | And call not those who are slain in the way of Allah "dead." Nay, they are living, only ye perceive not. |
| Arberry | And say not of those slain in God's way, 'They are dead'; rather they are living, but you are not aware. |
| Shakir | And do not speak of those who are slain in Allah's way as dead; nay, (they are) alive, but you do not perceive. |
| Sarwar | Do not consider those who are slain for the cause of God to be dead. They are alive but you are unaware of them. |
| Khalifa | Do not say of those who are killed in the cause of GOD, "They are dead." They are alive at their Lord, but you do not perceive. |
| Hilali/Khan | And say not of those who are killed in the Way of Allah, "They are dead." Nay, they are living, but you perceive (it) not. |
| H/K/Saheeh | And do not say about those who are killed in the way of Allah, "They are dead." Rather, they are alive, but you perceive [it] not. |
| Malik | Do not say about those who are slain in the cause of Allah (martyrs), that they are dead. Nay, they are alive, but you do not perceive it.[154] |
| QXP | (Establishment of the Divine Value System will meet with harsh opposition from people and nations with vested interests.) Say not of those who are slain in the Cause of Allah, "They are dead." Nay, they are alive, but you perceive it not. (While death is a prolonged state of sleep until the Resurrection Day, in their case emergent evolution of the "Self" takes place and they are instantly in a state of Bliss of the Hereafter, and they get honorable provision for mind and body from their Sustainer (3:169)). |
| Maulana Ali | And speak not of those who are slain in Allah's way as dead. Nay, (they are) alive, but you perceive not. |
| Free Minds | And do not say of those who are killed in the sake of God that they are dead; no, they are alive but you do not perceive. |
| Qaribullah | Do not say that those killed in the Way of Allah are dead, they are alive, although you are unaware. |
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| George Sale | And say not of those who are slain in fight for the religion of God, that they are dead; yea, they are living: But ye do not understand. |
| JM Rodwell | And say not of those who are slain on God's path that they are Dead; nay, they are Living! But ye understand not. |
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| Asad | And say not of those who are slain in God's cause, "They are dead": nay, they are alive, but you perceive it not. |
al-Baqarah 002:155
| 2:155 ولنبلونكم بشئ من الخوف والجوع ونقص من الاموال والانفس والثمرات وبشرالصابرين |
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| Transliteration | Walanabluwannakum bishay-in mina alkhawfi waaljooAAi wanaqsin mina al-amwali waal-anfusi waalththamarati wabashshiri alssabireena |
| Literal | And We will test you (E) with something from the fear/fright and the hunger/starvation and reduction/decrease from the properties owned/wealth , and the selves and the fruits, and announce good news (to) the patient . |
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| Yusuf Ali | Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere, |
| Pickthal | And surely We shall try you with something of fear and hunger, and loss of wealth and lives and crops; but give glad tidings to the steadfast, |
| Arberry | Surely We will try you with something of fear and hunger, and diminution of goods and lives and fruits; yet give thou good tidings unto the patient |
| Shakir | And We will most certainly try you with somewhat of fear and hunger and loss of property and lives and fruits; and give good news to the patient, |
| Sarwar | We shall test you through fear, hunger, loss of life, property, and crops. (Muhammad), give glad news to the people who have patience |
| Khalifa | We will surely test you through some fear, hunger, and loss of money, lives, and crops. Give good news to the steadfast. |
| Hilali/Khan | And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient ones, etc.). |
| H/K/Saheeh | And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient, |
| Malik | We shall surely test your steadfastness with fear and famine, with loss of property, life and produce. Give good news to those who endure with patience;[155] |
| QXP | (Adversity is a great barometer of the strength of personality.) Fear, hunger, loss of wealth, loss of life and devastation of crops are examples of adversities that let you test your mettle. Our Law will let you try yourselves with such tribulations. Hence, give glad tidings to those who remain proactively steadfast. |
| Maulana Ali | And We shall certainly try you with something of fear and hunger and loss of property and lives and fruits. And give good news to the patient, |
| Free Minds | And We will test you with some fear and hunger, and a shortage in money and lives and fruits. And give good news to those who are patient. |
| Qaribullah | We shall test you with something of fear and hunger, and decrease of goods, life and fruits. Give glad tidings to the patient, |
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| George Sale | We will surely prove you by afflicting you in some measure with fear, and hunger, and decrease of wealth, and loss of lives, and scarcity of fruits: But bear good tidings unto the patient, |
| JM Rodwell | With somewhat of fear and hunger, and loss of wealth, and lives, and fruits, will we surely prove you: but bear good tidings to the patient, |
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| Asad | And most certainly shall We try you by means of danger, and hunger, and loss of worldly goods, of lives and of [labour's] fruits. But give glad tidings unto those who are patient in adversity - |
al-Baqarah 002:156
| 2:156 الذين اذا اصابتهم مصيبة قالوا انا لله وانا اليه راجعون |
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| Transliteration | Allatheena itha asabat-hum museebatun qaloo inna lillahi wa-inna ilayhi rajiAAoona |
| Literal | Those who if a disaster/every thing hated struck them they said: "We are to God, and we are to Him returning." |
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| Yusuf Ali | Who say, when afflicted with calamity: "To Allah We belong, and to Him is our return":- |
| Pickthal | Who say, when a misfortune striketh them: Lo! we are Allah's and lo! unto Him we are returning. |
| Arberry | who, when they are visited by an affliction, say, 'Surely we belong to God, and to Him we return'; |
| Shakir | Who, when a misfortune befalls them, say: Surely we are Allah's and to Him we shall surely return. |
| Sarwar | and in difficulty say, "We are the servants of God and to Him we shall all return". |
| Khalifa | When an affliction befalls them, they say, "We belong to GOD, and to Him we are returning." |
| Hilali/Khan | Who, when afflicted with calamity, say: "Truly! To Allah we belong and truly, to Him we shall return." |
| H/K/Saheeh | Who, when disaster strikes them, say, "Indeed we belong to Allah, and indeed to Him we will return." |
| Malik | who, when afflicted with calamity, say: "We belong to Allah and to Him we shall return."[156] |
| QXP | When a calamity befalls them, they do not waver. Rather, they say, "We are for Allah, dedicated to His Cause and every step of ours will advance in the Direction shown by Him." (9:159). |
| Maulana Ali | Who, when a misfortune befalls them say: "Surely we are Allah's and to Him we shall return." |
| Free Minds | The ones who, when afflicted with adversity, they Say: "We are to God and to Him we will return." |
| Qaribullah | who, in adversity say: 'We belong to Allah and to Him we shall return. ' |
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| George Sale | who when a misfortune befalleth them, say, we are God's, and unto him shall we surely return. |
| JM Rodwell | Who when a mischance chanceth them, say, "Verily we are God's, and to Him shall we return:" |
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| Asad | who, when calamity befalls them, say, "Verily, unto God do we belong and, verily, unto Him we shall return." |
al-Baqarah 002:157
| 2:157 اولئك عليهم صلوات من ربهم ورحمة واولئك هم المهتدون |
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| Transliteration | Ola-ika AAalayhim salawatun min rabbihim warahmatun waola-ika humu almuhtadoona |
| Literal | Those, on them (are) prayers from their Lord and a mercy , and those are the guided. |
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| Yusuf Ali | They are those on whom (Descend) blessings from Allah, and Mercy, and they are the ones that receive guidance. |
| Pickthal | Such are they on whom are blessings from their Lord, and mercy. Such are the rightly guided. |
| Arberry | upon those rest blessings and mercy from their Lord, and those -- they are the truly guided. |
| Shakir | Those are they on whom are blessings and mercy from their Lord, and those are the followers of the right course. |
| Sarwar | It is they who will receive blessings and mercy from God and who follow the right guidance. |
| Khalifa | These have deserved blessings from their Lord and mercy. These are the guided ones. |
| Hilali/Khan | They are those on whom are the Salawat (i.e. blessings, etc.) (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones. |
| H/K/Saheeh | Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the [rightly] guided. |
| Malik | Such are the people on whom there are blessings and Mercy from Allah; and they are the ones that are rightly guided.[157] |
| QXP | It is they whom their Lord supports and blesses with His Grace. And it is they, they who are guided to the most desirable destination. ((33:43), (33:56)). |
| Maulana Ali | Those are they on whom are blessings and mercy from their Lord; and those are the followers of the right course. |
| Free Minds | To these will be a bonding from their Lord and a mercy, they are the guided ones. |
| Qaribullah | On those will be prayers and mercy from their Lord, those are guided. |
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| George Sale | Upon them shall be blessings from their Lord and mercy, and they are the rightly directed. |
| JM Rodwell | On them shall be blessings from their Lord, and mercy: and these!-they are the rightly guided. |
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| Asad | It is they upon whom their Sustainer's blessings and grace are bestowed, and it is they, they who are on the right path! |
al-Baqarah 002:158
| 2:158 ان الصفا والمروة من شعائر الله فمن حج البيت او اعتمر فلا جناح عليه ان يطوف بهما ومن تطوع خيرا فان الله شاكر عليم |
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| Transliteration | Inna alssafa waalmarwata min shaAAa-iri Allahi faman hajja albayta awi iAAtamara fala junaha AAalayhi an yattawwafa bihima waman tatawwaAAa khayran fa-inna Allaha shakirun AAaleemun |
| Literal | That the Saffa/rock and the Marwa/flint stones (are) from God's methods/ways of worship, so who performed pilgrimage (to) the House/Home , or headed to/visited so no offense/guilt/sin on him that (he) circles/walks around by them (B), and who volunteered good , so that God (is) thankful/grateful, knowledgeable. |
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| Yusuf Ali | Behold! Safa and Marwa are among the Symbols of Allah. So if those who visit the House in the Season or at other times, should compass them round, it is no sin in them. And if any one obeyeth his own impulse to good,- be sure that Allah is He Who recogniseth and knoweth. |
| Pickthal | Lo! (the mountains) As-Safa and Al-Marwah are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of Allah) or visiteth it, to go around them (as the pagan custom is). And he who doeth good of his own accord, (for him) lo! Allah is Responsive, Aware. |
| Arberry | Safa and Marwa are among the waymarks of God; so whosoever makes the Pilgrimage to the House, or the Visitation, it is no fault in him to circumambulate them; and whoso volunteers good, God is All-grateful, All-knowing |
| Shakir | Surely the Safa and the Marwa are among the signs appointed by Allah; so whoever makes a pilgrimage to the House or pays a visit (to it), there is no blame on him if he goes round them both; and whoever does good spontaneously, then surely Allah is Grateful, Knowing. |
| Sarwar | Safa and Marwah (names of two places in Mecca) are reminders of God. It is no sin for one who visits the Sacred House (in Mecca) to walk seven times between (Safa and Marwah.) Whoever willingly does a good deed in obedience to God, will find God All-knowing and Fully Appreciative. |
| Khalifa | The knolls of Safa and Marwah are among the rites decreed by GOD. Anyone who observes Hajj or `Umrah commits no error by traversing the distance between them. If one volunteers more righteous works, then GOD is Appreciative, Omniscient. |
| Hilali/Khan | Verily! As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allah. So it is not a sin on him who perform Hajj or Umrah (pilgrimage) of the House (the Kabah at Makkah) to perform the going (Tawaf) between them (As-Safa and Al-Marwah). And whoever does good voluntarily, then verily, Allah is All-Recogniser, All-Knower. |
| H/K/Saheeh | Indeed, a§-êafa and al-Marwah are among the symbols of Allah. So whoever makes úajj to the House or performs umrah there is no blame upon him for walking between them. And whoever volunteers good then indeed, Allah is appreciative and Knowing. |
| Malik | Behold! Safa and Marwah (two hills in the Sacred Mosque) are among the symbols of Allah. So anyone who performs Hajj or Umrah (pilgrimage) to the House, there is no blame if one goes around both of them; and anyone who does good voluntarily should know that surely Allah knows the grateful.[158] |
| QXP | There is no blame for a pilgrim of the House or a visitor in walking between the Mount Safa and the Mount Marwa. (They are historical relics of Allah since Abraham and Ishmael worked there to build the Ka'bah. Rites and rituals in themselves are not the end. They must be treated only as devotional means to a higher goal (22:28)). Therefore, do every good deed possible that will benefit the community. Allah is Appreciative and fully rewards such people. He is all Knowing. |
| Maulana Ali | The Safa and the Marwah are truly among the signs of Allah; so whoever makes a pilgrimage to the House or pays a visit (to it), there is no blame on him if he goes round them. And whoever does good spontaneously -- surely Allah is Bountiful in rewarding, Knowing. |
| Free Minds | The camel and goat heavy with milk are amongst God's decrees. So whosoever makes Pilgrimage to the sanctuary, or is merely passing through, commits no error that he should partake of them. And whoever donates for goodness, then God is Appreciative, Knowledgeable. |
| Qaribullah | Safah and Marwah are the waymarks of Allah. Whoever performs the pilgrimage to the House or the visit, there shall be no guilt on him to circumambulate between both of them. And whoever volunteers good, Allah is Thankful, the Knower. |
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| George Sale | Moreover Safa and Merwah are two of the monuments of God: Whoever therefore goeth on pilgrimage to the temple of Mecca or visiteth it, it shall be no crime in him if he compass them both. And as for him who voluntarily performeth a good work; verily God is grateful and knowing. |
| JM Rodwell | Verily, Safa and Marwah are among the monuments of God: whoever then maketh a pilgrimage to the temple, or visiteth it, shall not be to blame if he go round about them both. And as for him who of his own accord doeth what is good-God is Grateful, Knowing. |
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| Asad | [Hence,] behold, As-Safa and Al-Marwah are among the symbols set up by God; and thus, no wrong does he who, having come to the Temple on pilgrimage or on a pious visit, strides to and fro between these two: for, if one does more good than he is bound to do-behold, God is responsive to gratitude, all-knowing. |
al-Baqarah 002:159
| 2:159 ان الذين يكتمون ماانزلنا من البينات والهدى من بعد مابيناه للناس في الكتاب اولئك يلعنهم الله ويلعنهم اللاعنون |
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| Transliteration | Inna allatheena yaktumoona ma anzalna mina albayyinati waalhuda min baAAdi ma bayyannahu lilnnasi fee alkitabi ola-ika yalAAanuhumu Allahu wayalAAanuhumu allaAAinoona |
| Literal | That those who hide/conceal what God descended from the evidences and the guidance from after We clarified it to the people in The Book , those, God curses them them, and the cursors curse them . |
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| Yusuf Ali | Those who conceal the clear (Signs) We have sent down, and the Guidance, after We have made it clear for the people in the Book,-on them shall be Allah's curse, and the curse of those entitled to curse,- |
| Pickthal | Lo! Those who hide the proofs and the guidance which We revealed, after We had made it clear to mankind in the Scripture: such are accursed of Allah and accursed of those who have the power to curse. |
| Arberry | Those who conceal the clear signs and the guidance that We have sent down, after We have shown them clearly in the Book -- they shall be cursed by God and the cursers, |
| Shakir | Surely those who conceal the clear proofs and the guidance that We revealed after We made it clear in the Book for men, these it is whom Allah shall curse, and those who curse shall curse them (too). |
| Sarwar | Those who hide the authoritative proofs and the guidance that We have revealed, after it has been made clear for the People of the Book, will be condemned by God and those who have the right to condemn. |
| Khalifa | Those who conceal our revelations and guidance, after proclaiming them for the people in the scripture, are condemned by GOD; they are condemned by all the condemners. |
| Hilali/Khan | Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers. |
| H/K/Saheeh | Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture those are cursed by Allah and cursed by those who curse, |
| Malik | Those who conceal the clear proofs and the guidance, after We have made it clear in the Book for mankind will have Allah's curse and that of those who are entitled to curse;[159] |
| QXP | (Allah has defined the objectives of the Pilgrimage to the Sacred Masjid in this Book (22:28).) Those who conceal the evidence and the Guidance which We have revealed and made clear for people in the Book - such are rejected by Allah and His righteous servants. (They conceal the sublime Purpose by making these assemblies mere rituals and thus deprive humanity of the blessings of the Divine System). |
| Maulana Ali | Those who conceal the clear proofs and the guidance that We revealed after We have made it clear in the Book for men, these it is whom Allah curses, and those who curse, curse them (too), |
| Free Minds | Surely those who conceal what We have sent down to them which was clear, and the guidance, after God Had made it clear in the Scripture; these will be cursed by God and be cursed by those who curse. |
| Qaribullah | Those who hide the clear verses and the guidance We have sent down after We have clarified them in the Book for the people shall be cursed by Allah and cursed by the cursers, |
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| George Sale | They who conceal any of the evident signs, or the direction which we have sent down, after what we have manifested unto men in the scripture, God shall curse them; and they who curse shall curse them. |
| JM Rodwell | They who conceal aught that we have sent down, either of clear proof or of guidance, after what we have so clearly shewn to men in the Book, God shall curse them, and they who curse shall curse them. |
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| Asad | BEHOLD, as for those who suppress aught of the evidence of the truth and of the guidance which We have bestowed from on high, after We have made it clear unto mankind through the divine writ - these it is whom God will reject, and whom all who can judge will reject. |
al-Baqarah 002:160
| 2:160 الا الذين تابوا واصلحوا وبينوا فاولئك اتوب عليهم وانا التواب الرحيم |
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| Transliteration | Illa allatheena taboo waaslahoo wabayyanoo faola-ika atoobu AAalayhim waana alttawwabu alrraheemu |
| Literal | Except those who repented and corrected/repaired and clarified/explained , so those I forgive on them, and I am the forgiver, the most merciful . |
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| Yusuf Ali | Except those who repent and make amends and openly declare (the Truth): To them I turn; for I am Oft-returning, Most Merciful. |
| Pickthal | Except those who repent and amend and make manifest (the truth). These it is toward whom I relent. I am the Relenting, the Merciful. |
| Arberry | save such as repent and make amends, and show clearly -- towards them I shall turn; I turn, All-compassionate. |
| Shakir | Except those who repent and amend and make manifest (the truth), these it is to whom I turn (mercifully); and I am the Oft-returning (to mercy), the Merciful. |
| Sarwar | However, I shall accept the repentance of those of them who repent for their sins, reform their manners, and preach the truth; I am All-forgiving and All-merciful. |
| Khalifa | As for those who repent, reform, and proclaim, I redeem them. I am the Redeemer, Most Merciful. |
| Hilali/Khan | Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful. |
| H/K/Saheeh | Except for those who repent and correct themselves and make evident [what they concealed]. Those I will accept their repentance, and I am the Accepting of repentance, the Merciful. |
| Malik | except those who repent, reform and let the truth be known; I will accept their repentance, for I am the Receiver of Repentance, the Merciful.[160] |
| QXP | Except such of them as repent, and amend, and declare the Truth they had been hiding. They are the ones whose repentance I accept. And I am the Acceptor, the Merciful. |
| Maulana Ali | Except those who repent and amend and make manifest (the truth), these it is to whom I turn (mercifully); and I am the Oft-returning (to mercy), the Merciful. |
| Free Minds | Except those who repent and amend and make clear; for those I will accept their repentance, for I am the One who accepts repentance, the Most Merciful. |
| Qaribullah | except those who repent, and mend (their deeds) and clarify. Those I shall accept them. I am the Receiver of repentance, the Most Merciful. |
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| George Sale | But as for those who repent and amend, and make known what they concealed, I will be turned unto them, for I am easy to be reconciled and merciful. |
| JM Rodwell | But as for those who turn to me, and amend and make known the truth, even unto them will I turn me, for I am He who Turneth, the Merciful. |
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| Asad | Excepted, however, shall be they that repent, and put themselves to rights, and make known the truth: and it is they whose repentance I shall accept-for I alone am the Acceptor of Repentance, the Dispenser of Grace. |
al-Baqarah 002:161
| 2:161 ان الذين كفروا وماتوا وهم كفار اولئك عليهم لعنة الله والملائكة والناس اجمعين |
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| Transliteration | Inna allatheena kafaroo wamatoo wahum kuffarun ola-ika AAalayhim laAAnatu Allahi waalmala-ikati waalnnasi ajmaAAeena |
| Literal | That those who disbelieved and died and they are disbelievers, those on them (is) God's curse/torture and the angels', and the peoples' all together. |
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| Yusuf Ali | Those who reject Faith, and die rejecting,- on them is Allah's curse, and the curse of angels, and of all mankind; |
| Pickthal | Lo! Those who disbelieve, and die while they are disbelievers; on them is the curse of Allah and of angels and of men combined. |
| Arberry | But those who disbelieve, and die disbelieving -- upon them shall rest the curse of God and the angels, and of men altogether, |
| Shakir | Surely those who disbelieve and die while they are disbelievers, these it is on whom is the curse of Allah and the angels and men all; |
| Sarwar | Those who deny My existence and die with such attitude will be subject to the condemnation of God, the angels, and all people. |
| Khalifa | Those who disbelieve and die as disbelievers, have incurred the condemnation of GOD, the angels, and all the people (on the Day of Judgment). |
| Hilali/Khan | Verily, those who disbelieve, and die while they are disbelievers, it is they on whom is the Curse of Allah and of the angels and of mankind, combined. |
| H/K/Saheeh | Indeed, those who disbelieve and die while they are disbelievers upon them will be the curse of Allah and of the angels and the people, all together, |
| Malik | Surely those who are unbelievers and die while they are unbelievers, they are the ones on whom is the curse of Allah, the angels and all mankind,[161] |
| QXP | Behold, those who reject the Truth and die as rejecters, for them is the rejection of Allah and the Universal Laws and of the human society combined. (Allah's Rule in the Universe is the Rule of Law. Hence, anyone who lives contrary to the changeless Divine Laws only harms himself). |
| Maulana Ali | Those who disbelieve and die while they are disbelievers, these it is on whom is the curse of Allah and the angels and men, of all (of them): |
| Free Minds | Surely, those who have disbelieved and then died as disbelievers; they will be cursed by God, and the Angels, and all the people. |
| Qaribullah | But those who disbelieve, and die disbelieving shall incur the curse of Allah, the angels, and all people. |
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| George Sale | Surely they who believe not, and die in their unbelief, upon them shall be the curse of God, and of the angels, and of all men; |
| JM Rodwell | Verily, they who are infidels and die infidels,-these! upon them shall be the malison of God and of angels and of all men: |
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| Asad | Behold, as for those who are bent on denying the truth and die as deniers of the truth -their due is rejection by God, and by the angels,, and by all [righteous] men. |
al-Baqarah 002:162
| 2:162 خالدين فيها لايخفف عنهم العذاب ولاهم ينظرون |
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| Transliteration | Khalideena feeha la yukhaffafu AAanhumu alAAathabu wala hum yuntharoona |
| Literal | Immortally/eternally in it, the torture does not be lightened/reduced from them, and nor they be given time/delayed . |
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| Yusuf Ali | They will abide therein: Their penalty will not be lightened, nor will respite be their (lot). |
| Pickthal | They ever dwell therein. The doom will not be lightened for them, neither will they be reprieved. |
| Arberry | therein dwelling forever; the chastisement shall not be lightened for them; no respite shall be given them. |
| Shakir | Abiding in it; their chastisement shall not be lightened nor shall they be given respite. |
| Sarwar | They will live condemned forever, will have no relief from the torment, and no attention will be paid to them. |
| Khalifa | Eternally they abide therein. The retribution is never commuted for them, nor are they reprieved. |
| Hilali/Khan | They will abide therein (under the curse in Hell), their punishment will neither be lightened, nor will they be reprieved. |
| H/K/Saheeh | Abiding eternally therein. The punishment will not be lightened for them, nor will they be reprieved. |
| Malik | they will live in it for ever; neither their punishment shall be lightened nor shall they be given respite.[162] |
| QXP | Since the 'Self' survives after physical death, such men and women logically keep suffering relentlessly. |
| Maulana Ali | Abiding therein; their chastisement shall not be lightened nor shall they be given respite. |
| Free Minds | They will abide therein, where the retribution will not be lightened for them, nor will they be reprieved. |
| Qaribullah | They are there (in the Fire) for eternity neither shall the punishment be lightened for them; nor shall they be given respite. |
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| George Sale | they shall remain under it for ever, their punishment shall not be alleviated, neither shall they be regarded. |
| JM Rodwell | Under it shall they remain for ever: their torment shall not be lightened, and God will not even look upon them! |
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| Asad | In this state shall they abide; [and] neither will their suffering, be lightened, nor will they be granted respite. |
al-Baqarah 002:163
| 2:163 والاهكم اله واحد لااله الا هو الرحمن الرحيم |
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| Transliteration | Wa-ilahukum ilahun wahidun la ilaha illa huwa alrrahmanu alrraheemu |
| Literal | And your God, (is) one God, (there is) no God except He, the merciful, the most merciful . |
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| Yusuf Ali | And your Allah is One Allah: There is no god but He, Most Gracious, Most Merciful. |
| Pickthal | Your Allah is One Allah; there is no Allah save Him, the Beneficent, the Merciful. |
| Arberry | Your God is One God; there is no god but He, the All-merciful, the All-compassionate. |
| Shakir | And your Allah is one Allah! there is no god but He; He is the Beneficent, the Merciful. |
| Sarwar | Our Lord is the only Lord. There is no God but He, the Beneficent and Merciful. |
| Khalifa | Your god is one god; there is no god but He, Most Gracious, Most Merciful. |
| Hilali/Khan | And your Ilah (God) is One Ilah (God - Allah), La ilaha illa Huwa (there is none who has the right to be worshipped but He), the Most Beneficent, the Most Merciful. |
| H/K/Saheeh | And your god is one God. There is no deity [worthy of worship] except Him, the Entirely Merciful, the Especially Merciful. |
| Malik | Your God is one God; there is no one worthy of worship except Him, the Compassionate, the Merciful.[163] |
| QXP | And (remember that) your God is One God. There is no god but He, the Instant and Sustaining Source of all Mercy and Kindness. (And it is His Law alone that is operative in the entire Universe). |
| Maulana Ali | And your God is one God; there is no God but He! He is the Beneficent, the Merciful. |
| Free Minds | And your god is but One god, there is no god but He; the Almighty the Most Merciful. |
| Qaribullah | Your God is One God. There is no god except He. He is the Merciful, the Most Merciful. |
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| George Sale | Your God is one God, there is no God but He, the most merciful. |
| JM Rodwell | Your God is one God: there is no God but He, the Compassionate, the Merciful. |
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| Asad | AND YOUR GOD is the One God: there is no deity save Him, the Most Gracious, the Dispenser of Grace. |
al-Baqarah 002:164
| 2:164 ان في خلق السماوات والارض واختلاف الليل والنهار والفلك التي تجري في البحر بما ينفع الناس وماانزل الله من السماء من ماء فاحيا به الارض بعد موتها وبث فيها من كل دابة وتصريف الرياح والسحاب المسخر بين السماء والارض لايات لقوم يعقلون |
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| Transliteration | Inna fee khalqi alssamawati waal-ardi waikhtilafi allayli waalnnahari waalfulki allatee tajree fee albahri bima yanfaAAu alnnasa wama anzala Allahu mina alssama-i min ma-in faahya bihi al-arda baAAda mawtiha wabaththa feeha min kulli dabbatin watasreefi alrriyahi waalssahabi almusakhkhari bayna alssama-i waal-ardi laayatin liqawmin yaAAqiloona |
| Literal | That in the skies'/space's and the earth's/Planet Earth's creation, and the night's and the daytime's difference, and the ships which run/pass in the large body of water (sea) with what benefits the people, and what God descended from the sky from water, so He revived with it the earth after its death/lifelessness and He scattered/distributed , in it from every walker/creeper/crawler and sending away/diverting the winds/breezes and the clouds, the manipulated/subjugated between the sky and the earth, (are)signs/evidences (E) for a nation, reasoning/understanding . |
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| Yusuf Ali | Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah Sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they Trail like their slaves between the sky and the earth;- (Here) indeed are Signs for a people that are wise. |
| Pickthal | Lo! In the creation of the heavens and the earth, and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sendeth down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and (in) the ordinance of the winds, and the clouds obedient between heaven and earth: are signs (of Allah's Sovereignty) for people who have sense. |
| Arberry | .. Surely in the creation of the heavens and the earth and the alternation of night and day and the ship that runs in the sea with profit to men, and the water God sends down from heaven therewith reviving the earth after it is dead and His scattering abroad in it all manner of crawling thing, and the turning about of the winds and the clouds compelled between heaven and earth -- surely there are signs for a people having understanding. |
| Shakir | Most surely in the creation of the heavens and the earth and the alternation of the night and the day, and the ships that run in the sea with that which profits men, and the water that Allah sends down from the cloud, then gives life with it to the earth after its death and spreads in it all (kinds of) animals, and the changing of the winds and the clouds made subservient between the heaven and the earth, there are signs for a people who understand. |
| Sarwar | The creation of the heavens and the earth, the alternation of nights and days, the ships that sail in the sea for the benefit of the people, the water that God sends from the sky to revive the dead earth where He has scattered all kinds of animals, the winds of all directions, and the clouds rendered for service between the sky and the earth are all evidence (of His existence) for those who use their reason. |
| Khalifa | In the creation of the heavens and the earth, the alternation of night and day, the ships that roam the ocean for the benefit of the people, the water that GOD sends down from the sky to revive dead land and to spread in it all kinds of creatures, the manipulation of the winds, and the clouds that are placed between the sky and the earth, there are sufficient proofs for people who understand. |
| Hilali/Khan | Verily! In the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which is of use to mankind, and the water (rain) which Allah sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed Ayat (proofs, evidences, signs, etc.) for people of understanding. |
| H/K/Saheeh | Indeed, in the creation of the heavens and earth, and the alternation of the night and the day, and the [great] ships which sail through the sea with that which benefits people, and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every [kind of] moving creature, and [His] directing of the winds and the clouds controlled between the heaven and the earth are signs for a people who use reason. |
| Malik | Surely, in the creation of the heavens and the earth, in the alternation of the night and the day, in the sailing of the ships through the ocean for the profit of mankind, in the rain which Allah sends down from the skies, with which He revives the earth after its death and spreads in it all kinds of animals, in the change of the winds and the clouds between the sky and the earth that are made subservient, there are signs for rational people.[164] |
| QXP | (Allah does not propose blind faith at all.) Behold, there are ample Signs for you in the Universe. In the creation of the heavens and the earth, the alternation of night and day, the ships that roam the ocean for the benefit of mankind, the water that Allah sends down from the heights, thereby giving life to the land after it had been lifeless - and the variety of creatures that are dispersed on the earth, the currents of winds and the clouds they carry at various heights, are clear Signs for those who exercise their intellect. (The Universe is too organized to be the result of an accident (6:73)). |
| Maulana Ali | In the creation of the heavens and the earth, and the alternation of night and day, and the ships that run in the sea with that which profits men, and the water that Allah sends down from the sky, then gives life therewith to the earth after its death and spreads in it all (kinds of) animals, and the changing of the winds and the clouds made subservient between heaven and earth, there are surely signs for a people who understand. |
| Free Minds | Surely, in the creation of heavens and Earth, and the differences between night and day, and the ships that sail in the sea for the benefit of mankind, and what God has sent down of water from the sky so He brings the Earth back to life after it had died, and He sent forth from it every creature, and the movement of the winds and the clouds that have been designated between the Earth and the sky are signs for a people that understand. |
| Qaribullah | In the creation of the heavens and the earth; in the alternation of night and day; in the ships that sail upon the sea with what is beneficial to the people; in the water which Allah sends down from the sky and with which He revives the earth after its death, and He spread in it from each moving (creation); in the movement of the winds, and in the clouds that are compelled between heaven and earth surely, these are signs for people who understand. |
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| George Sale | Now in the creation of heaven and earth, and the vicissitude of night and day, and in the ship which saileth in the sea, loaden with what is profitable for mankind, and in the rain water which God sendeth from heaven, quickening thereby the dead earth, and replenishing the same with all sorts of cattle, and in the change of winds, and the clouds that are compelled to do service between heaven and earth, are signs to people of understanding: |
| JM Rodwell | Assuredly in the creation of the Heavens and of the Earth; and in the alternation of night and day; and in the ships which pass through the sea with what is useful to man; and in the rain which God sendeth down from Heaven, giving life by it to the earth a |
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| Asad | Verily, in the creation of the heavens and of the earth, and the succession of night and day: and in the ships that speed through the sea with what is useful to man: and in the waters which God sends down from the sky, giving life thereby to the earth after it had, been lifeless, and causing all manner of living creatures to multiply thereon: and in the change of the winds, and the clouds that run their appointed courses between sky and earth: [in all this] there are messages indeed for people who use their reason. |
al-Baqarah 002:165
| 2:165 ومن الناس من يتخذ من دون الله اندادا يحبونهم كحب الله والذين امنوا اشد حبا لله ولو يرى الذين ظلموا اذ يرون العذاب ان القوة لله جميعا وان الله شديد العذاب |
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| Transliteration | Wamina alnnasi man yattakhithu min dooni Allahi andadan yuhibboonahum kahubbi Allahi waallatheena amanoo ashaddu hubban lillahi walaw yara allatheena thalamoo ith yarawna alAAathaba anna alquwwata lillahi jameeAAan waanna Allaha shadeedu alAAathabi |
| Literal | And from the people who take from other than God equals (idols), they love/like them as God's love/like and those who believed (are) stronger loving/like to God, and if those who were unjust/oppressive see/understand when they see/understand the torture, that the power/strength is to God all together and that God (is) strong (severe in) the torture. |
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| Yusuf Ali | Yet there are men who take (for worship) others besides Allah, as equal (with Allah): They love them as they should love Allah. But those of Faith are overflowing in their love for Allah. If only the unrighteous could see, behold, they would see the penalty: that to Allah belongs all power, and Allah will strongly enforce the penalty. |
| Pickthal | Yet of mankind are some who take unto themselves (objects of worship which they set as) rivals to Allah, loving them with a love like (that which is the due) of Allah (only) - those who believe are stauncher in their love for Allah - Oh, that those who do evil had but known, (on the day) when they behold the doom, that power belongeth wholly to Allah, and that Allah is severe in punishment! |
| Arberry | Yet there be men who take to themselves compeers apart from God, loving them as God is loved; but those that believe love God more ardently. O if the evildoers might see, when they see the chastisement, that the power altogether belongs to God, and that God is terrible in chastisement, |
| Shakir | And there are some among men who take for themselves objects of worship besides Allah, whom they love as they love Allah, and those who believe are stronger in love for Allah and O, that those who are unjust had seen, when they see the chastisement, that the power is wholly Allah's and that Allah is severe in requiting (evil). |
| Sarwar | Some people consider certain things equal to God and love them just as one should love God. However, the strongest of the believers' love is their love of God. Had the unjust been able to reflect about their condition, when facing the torment, they would have had no doubt that to God belongs All-power and that He is stern in His retribution. |
| Khalifa | Yet, some people set up idols to rival GOD, and love them as if they are GOD. Those who believe love GOD the most. If only the transgressors could see themselves when they see the retribution! They will realize then that all power belongs to GOD alone, and that GOD's retribution is awesome. |
| Hilali/Khan | And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah. But those who believe, love Allah more (than anything else). If only, those who do wrong could see, when they will see the torment, that all power belongs to Allah and that Allah is Severe in punishment. |
| H/K/Saheeh | And [yet], among the people are those who take other than Allah as equals [to Him]. They love them as they [should] love Allah. But those who believe are stronger in love for Allah. And if only they who have wronged would consider [that] when they see the punishment, [they will be certain] that all power belongs to Allah and that Allah is severe in punishment. |
| Malik | There are some who worship other deities besides Allah (pagans), they love them as they should love Allah, whereas the believers are strong in love for Allah. If those who are unjust could visualize (the Day of Judgement) when they will see the chastisement, they would come to know for sure that all powers belong to Allah and that Allah is stern in retribution.[165] |
| QXP | Yet, among mankind are those who consider idols and saints to possess the Attributes of Power and Control like Allah does, and revere them as only God should be revered. But the true believers revere Allah more than all else. (7:3). Oh, that those who relegate the Truth could but see, as see they will when they are made to suffer! They will realize that all Power belongs to Allah alone and that Allah is Awesome in punishing. (Reverence or love of Allah, in the Qur'an, invariably denotes obeying His Commands). |
| Maulana Ali | Yet there are some men who take for themselves objects of worship besides Allah, whom they love as they should love Allah. And those who believe are stronger in (their) love for Allah. And O that the wrongdoers had seen, when they see the chastisement, that power is wholly Allah's, and that Allah is severe in chastising! |
| Free Minds | And from among the people are some who take other than God as equals to Him, they love them as they love God; but those who believe love God more strongly; and when those who were wicked see the retribution, they will see that all power belongs to God, and that God is severe in retribution. |
| Qaribullah | And among the people are those who take to themselves rivals, other than Allah, loving them as Allah is loved. But those who believe are more loving to Allah. When the harmdoers see when they see the punishment because the power altogether belongs to Allah, and that Allah is firm in punishment, |
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| George Sale | Yet some men take idols beside God, and love them as with the love due to God; but the true believers are more servent in love towards God. Oh that they who act unjustly did perceive, when they behold their punishment, that all power belongeth unto God, and that he is severe in punishing! |
| JM Rodwell | Yet there are men who take to them idols along with God, and love them with the love of God: But stronger in the faithful is the love of God. Oh! the impious will see, when they see their chastisement, that all power is God's, and that God is severe in cha |
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| Asad | And yet there are people who choose to believe in beings that allegedly rival God, loving them as [only] God should be loved: whereas those who have attained to faith love God more than all else. If they who are bent on evildoing could but see - as see they will when they are made to suffer [on Resurrection Day] -that all might belongs to God alone, and that God is severe in [meting out] punishment! |
al-Baqarah 002:166
| 2:166 اذ تبرا الذين اتبعوا من الذين اتبعوا وراوا العذاب وتقطعت بهم الاسباب |
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| Transliteration | Ith tabarraa allatheena ittubiAAoo mina allatheena ittabaAAoo waraawoo alAAathaba wataqattaAAat bihimu al-asbabu |
| Literal | When those who were followed declared innocence/renounced from those who followed (them), and they saw the torture, and the reasons/motives (were) cut off/separated with them. |
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| Yusuf Ali | Then would those who are followed clear themselves of those who follow (them) : They would see the penalty, and all relations between them would be cut off. |
| Pickthal | (On the day) when those who were followed disown those who followed (them), and they behold the doom, and all their aims collapse with them. |
| Arberry | when those that were followed disown their followers, and they see the chastisement, and their cords are cut asunder, |
| Shakir | When those who were followed shall renounce those who followed (them), and they see the chastisement and their ties are cut asunder. |
| Sarwar | When the leaders see the torment and lose all their resources, they will denounce their followers. |
| Khalifa | Those who were followed will disown those who followed them. They will see the retribution, and all ties among them will be severed. |
| Hilali/Khan | When those who were followed, disown (declare themselves innocent of) those who followed (them), and they see the torment, then all their relations will be cut off from them. |
| H/K/Saheeh | [And they should consider that] when those who have been followed disassociate themselves from those who followed [them], and they [all] see the punishment, and cut off from them are the ties [of relationship], |
| Malik | On that Day those leaders who were being followed, when faced with their punishment, will renounce those who followed them and the bonds which united them will break asunder.[166] |
| QXP | (On the Day) those who were followed will disown those who followed them. And as soon as they see the doom, their mutual relations will collapse with them. |
| Maulana Ali | When those who were followed renounce those who followed (them), and they see the chastisement and their ties are cut asunder. |
| Free Minds | When those who were followed will disown those who followed them, and they will see the retribution, and all excuses have abandoned them. |
| Qaribullah | when those who were followed disown those who followed, and they see the punishment and relationships are broken off, |
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| George Sale | When those who have been followed, shall separate themselves from their followers, and shall see the punishment, and the cords of relation between them shall be cut in sunder; |
| JM Rodwell | When those who have had followers shall declare themselves clear from their followers after that they have seen the chastisement, and when the ties between them shall be cut asunder; |
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| Asad | [On that Day] it will come to pass that those who had been [falsely] adored shall disown their followers, and the latter shall see the suffering [that awaits them], with all their hopes cut to pieces! |
al-Baqarah 002:167
| 2:167 وقال الذين اتبعوا لو ان لنا كرة فنتبرا منهم كما تبرؤوا منا كذلك يريهم الله اعمالهم حسرات عليهم وماهم بخارجين من النار |
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| Transliteration | Waqala allatheena ittabaAAoo law anna lana karratan fanatabarraa minhum kama tabarraoo minna kathalika yureehimu Allahu aAAmalahum hasaratin AAalayhim wama hum bikharijeena mina alnnari |
| Literal | And those who were followed said: "If that (there) was for us a return/second time so we declare innocence/separate from them, as they declared innocence/renounced from us." Like that God shows them their deeds grief/sorrow on them, and they are not with getting out from the fire. |
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| Yusuf Ali | And those who followed would say: "If only We had one more chance, We would clear ourselves of them, as they have cleared themselves of us." Thus will Allah show them (The fruits of) their deeds as (nothing but) regrets. Nor will there be a way for them out of the Fire. |
| Pickthal | And those who were but followers will say: If a return were possible for us, we would disown them even as they have disowned us. Thus will Allah show them their own deeds as anguish for them, and they will not emerge from the Fire. |
| Arberry | and those that followed say, 'O if only we might return again and disown them, as they have disowned us!' Even so God shall show them their works. O bitter regrets for them! Never shall they issue from the Fire. |
| Shakir | And those who followed shall say: Had there been for us a return, then we would renounce them as they have renounced us. Thus will Allah show them their deeds to be intense regret to them, and they shall not come forth from the fire. |
| Sarwar | The followers will say, "Had we had the chance we also would have denounced our leaders." That is how God will show them their regrettable deeds. They will not be able to escape from hell fire. |
| Khalifa | Those who followed will say, "If we can get another chance, we will disown them, as they have disowned us now." GOD thus shows them the consequences of their works as nothing but remorse; they will never exit Hell. |
| Hilali/Khan | And those who followed will say: "If only we had one more chance to return (to the worldly life), we would disown (declare ourselves as innocent from) them as they have disowned (declared themselves as innocent from) us." Thus Allah will show them their deeds as regrets for them. And they will never get out of the Fire . |
| H/K/Saheeh | Those who followed will say, "If only we had another turn [at worldly life] so we could disassociate ourselves from them as they have disassociated themselves from us." Thus will Allah show them their deeds as regrets upon them. And they are never to emerge from the Fire. |
| Malik | The followers will say: "If it could be possible for us to live again, we would renounce them as they have renounced us today." Thus Allah will show them the fruits of their deeds. They will sigh with regret, and shall not be able to come out of the Hell fire.[167] |
| QXP | Those who followed will say, "If a return were possible for us, we would disown them as they have disowned us." Thus it is: Allah will show their own doings as remorse for them, and they will not emerge from this Fire of Regret. |
| Maulana Ali | And those who followed will say: If we could but return, we would renounce them as they have renounced us. Thus will Allah show them their deeds to be intense regret to them, and they will not escape from the Fire. |
| Free Minds | And those who followed them said: "If we only could have a chance to disown them as they have disowned us." It is such that God will show them their works which will be regretted by them; they will not leave the Fire. |
| Qaribullah | those who followed them will say: 'If only that we might return once, and disown them as they have disowned us. ' As such Allah will show them their own works to be regrets for them, and they shall never emerge from the Fire. |
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| George Sale | the followers shall say, if we could return to life, we would separate our selves from them, as they have now separated themselves from us. So God will shew them their works; they shall sigh grievously and shall not come forth from the fire of hell. |
| JM Rodwell | The followers shall say, "Could we but return to life we would keep ourselves clear from them, as they have declared themselves clear of us." So will God shew them their works! Sighing is upon them! but, forth from the fire they come not. |
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| Asad | And then those followers shall say: "Would that we had a second chance [in life], so that we could disown them as they have disowned us!" Thus will God show them their works [in a manner that will cause them] batter regrets; but they will not come out of the fire. |
al-Baqarah 002:168
| 2:168 ياايها الناس كلوا مما في الارض حلالا طيبا ولاتتبعوا خطوات الشيطان انه لكم عدو مبين |
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| Transliteration | Ya ayyuha alnnasu kuloo mimma fee al-ardi halalan tayyiban wala tattabiAAoo khutuwati alshshaytani innahu lakum AAaduwwun mubeenun |
| Literal | You, you the people, eat from what (is) in the Earth/land permitted/allowed good/enjoyable , and do not follow the devil's foot-steps, that he (is) for you an evident enemy. |
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| Yusuf Ali | O ye people! Eat of what is on earth, Lawful and good; and do not follow the footsteps of the evil one, for he is to you an avowed enemy. |
| Pickthal | O mankind! Eat of that which is lawful and wholesome in the earth, and follow not the footsteps of the devil. Lo! he is an open enemy for you. |
| Arberry | O men, eat of what is in the earth lawful and good; and follow not the steps of Satan; he is a manifest foe to you. |
| Shakir | O men! eat the lawful and good things out of what is in the earth, and do not follow the footsteps of the Shaitan; surely he is your open enemy. |
| Sarwar | People, eat of the good and lawful things on earth. Do not follow the footsteps of Satan; he is clearly your enemy. |
| Khalifa | O people, eat from the earth's products all that is lawful and good, and do not follow the steps of Satan; he is your most ardent enemy. |
| Hilali/Khan | O mankind! Eat of that which is lawful and good on the earth, and follow not the footsteps of Shaitan (Satan). Verily, he is to you an open enemy. |
| H/K/Saheeh | O mankind, eat from whatever is on earth [that is] lawful and good and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy. |
| Malik | O Mankind! Eat of what is lawful and clean on the earth and do not follow the footsteps of Satan, surely he is your open enemy.[168] |
| QXP | O' Mankind! (In matters of eating and drinking, follow that the Qur'an is telling you, and not what people say). Eat of what is on earth, Lawful, clean, wholesome, decent and pleasing, and of your liking, and let not your selfish desire lead your reason and judgment, step by step into error. Behold, your rebellious desire (Satan) is an enemy that lays bare even your hidden imperfections. ('Tayyab' = Clean, decent, wholesome, pleasing, aesthetically good, of your choice). |
| Maulana Ali | O men, eat the lawful and good things from that is in the earth, and follow not the footsteps of the devil. Surely he is an open enemy to you. |
| Free Minds | O people, eat of what is in the Earth as good and lawful, and do not follow the steps of the devil, he is to you a clear enemy. |
| Qaribullah | People, eat of what is lawful and good on the earth and do not walk in satan's footsteps, because he is for you a clear enemy, |
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| George Sale | O men, eat of that which is lawful and good on the earth; and tread not in the steps of the devil, for he is your open enemy. |
| JM Rodwell | Oh men! eat of that which is lawful and good on the earth, but follow not the steps of Satan, for he is your avowed enemy: |
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| Asad | O MANKIND! Partake of what is lawful and good on earth, and follow not Satan's footsteps: for, verily, he is your open foe, |
al-Baqarah 002:169
| 2:169 انما يامركم بالسوء والفحشاء وان تقولوا على الله مالاتعلمون |
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| Transliteration | Innama ya/murukum bialssoo-i waalfahsha-i waan taqooloo AAala Allahi ma la taAAlamoona |
| Literal | That but He orders/commands you with the bad/evil/harm and the enormous/atrocious deeds , and to say on God what you do not know. |
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| Yusuf Ali | For he commands you what is evil and shameful, and that ye should say of Allah that of which ye have no knowledge. |
| Pickthal | He enjoineth upon you only the evil and the foul, and that ye should tell concerning Allah that which ye know not. |
| Arberry | He only commands you to evil and indecency, and that you should speak against God such things as you know not. |
| Shakir | He only enjoins you evil and indecency, and that you may speak against Allah what you do not know. |
| Sarwar | He tries to make you do evil and shameful things and speak against God without knowledge. |
| Khalifa | He only commands you to commit evil and vice, and to say about GOD what you do not know. |
| Hilali/Khan | (Shaitan (Satan)) commands you only what is evil and Fahsha (sinful), and that you should say against Allah what you know not. |
| H/K/Saheeh | He only orders you to evil and immorality and to say about Allah what you do not know. |
| Malik | He enjoins you to commit evil and indecency and to say certain things against Allah about which you have no knowledge.[169] |
| QXP | This Satan teaches you to disrupt the lives of others - lewd behavior and stinginess - and that you say about Allah that which is outside the realm of your knowledge. |
| Maulana Ali | He enjoins on you only evil and indecency, and that you speak against Allah what you know not. |
| Free Minds | He only orders you to evil and sin, and that you may say about God what you do not know. |
| Qaribullah | he orders you to commit evil and indecency and to assert about Allah what you do not know. |
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| George Sale | Verily he commandeth you evil and wickedness, and that ye should say that of God which ye know not. |
| JM Rodwell | He only enjoineth you evil and wickedness, and that ye should aver of God that which ye know not. |
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| Asad | and bids you only to do evil, and to commit deeds of abomination, and to attribute unto God something of which you have no knowledge. |
al-Baqarah 002:170
| 2:170 واذا قيل لهم اتبعوا ماانزل الله قالوا بل نتبع ماالفينا عليه اباءنا اولو كان اباؤهم لايعقلون شيئا ولايهتدون |
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| Transliteration | Wa-itha qeela lahumu ittabiAAoo ma anzala Allahu qaloo bal nattabiAAu ma alfayna AAalayhi abaana awa law kana abaohum la yaAAqiloona shay-an wala yahtadoona |
| Literal | And if it (was) said to them: "Follow what God descended." They said: "But we follow what we found our fathers on it." Even even if their fathers were not reasoning/comprehending a thing and nor being guided ? |
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| Yusuf Ali | When it is said to them: "Follow what Allah hath revealed:" They say: "Nay! we shall follow the ways of our fathers." What! even though their fathers Were void of wisdom and guidance? |
| Pickthal | And when it is said unto them: Follow that which Allah hath revealed, they say: We follow that wherein we found our fathers. What! Even though their fathers were wholly unintelligent and had no guidance? |
| Arberry | And when it is said to them, 'Follow what God has sent down,' they say, 'No; but we will follow such things as we found our fathers doing.' What? And if their fathers had no understanding of anything, and if they were not guided? |
| Shakir | And when it is said to them, Follow what Allah has revealed, they say: Nay! we follow what we found our fathers upon. What! and though their fathers had no sense at all, nor did they follow the right way. |
| Sarwar | When some people are asked to follow the revelations of God, they say, "We would rather follow what our fathers have followed," even though their fathers had no understanding and could not find the true guidance. |
| Khalifa | When they are told, "Follow what GOD has revealed herein," they say, "We follow only what we found our parents doing." What if their parents did not understand, and were not guided? |
| Hilali/Khan | When it is said to them: "Follow what Allah has sent down." They say: "Nay! We shall follow what we found our fathers following." (Would they do that!) Even though their fathers did not understand anything nor were they guided? |
| H/K/Saheeh | And when it is said to them, "Follow what Allah has revealed," they say, "Rather, we will follow that which we found our fathers doing." Even though their fathers understood nothing, nor were they guided? |
| Malik | When it is said to them: "Follow what Allah has revealed." They reply: "Nay! We will follow what our forefathers practiced." Well! Even if their forefathers had no sense at all and lacked guidance?[170] |
| QXP | And when it is said unto them, "Follow that which Allah has revealed", they say, " Nay, we follow that wherein we found our fathers." "What! Even though their fathers used no reason at all and journeyed through life without any light?" ((5:104), (10:78), (11:62), (11:87), (21:53), (34:43), (38:7), (43:23). 'Hudan' = Prominent and bright = Lighted = Visibly ahead = Leading = Guidance). |
| Maulana Ali | And when it is said to them, "Follow what Allah has revealed," they say: "Nay, we follow that wherein we found our fathers. What! Even though their fathers had no sense at all, nor did they follow the right way." |
| Free Minds | And if they are told: "Follow what God has sent down," they Say: "No, we will follow what we found our fathers doing!" What if their fathers did not understand anything and were not guided? |
| Qaribullah | When it is said to them: 'Follow what Allah has sent down, ' they reply: 'We will follow that which we found our fathers upon, ' even though their fathers did not understand anything and they were not guided. |
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| George Sale | And when it is said unto them who believe not, follow that which God hath sent down; they answer, nay, but we will follow that which we found our fathers practise. What? Though their fathers knew nothing, and were not rightly directed? |
| JM Rodwell | And when it is said to them, "Follow ye that which God hath sent down;" they say, "Nay, we follow the usages which we found with our fathers." What! though their fathers were utterly ignorant and devoid of guidance? |
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| Asad | But when they are told, "Follow what God has bestowed from on high," some answer, "Nay, we shall follow [only] that which we found our forefathers believing in and doing." Why, even if their forefathers did not use their reason at all, and were devoid of all guidance? |
al-Baqarah 002:171
| 2:171 ومثل الذين كفروا كمثل الذي ينعق بما لايسمع الا دعاء ونداء صم بكم عمي فهم لايعقلون |
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| Transliteration | Wamathalu allatheena kafaroo kamathali allathee yanAAiqu bima la yasmaAAu illa duAAaan wanidaan summun bukmun AAumyun fahum la yaAAqiloona |
| Literal | And (the) example/proverb of those who disbelieved (is) as (the) example/proverb of who cries/caws with what he does not hear, except calling/requesting and calling/crying , deaf, mute, blind, so they do not reason/comprehend . |
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| Yusuf Ali | The parable of those who reject Faith is as if one were to shout Like a goat-herd, to things that listen to nothing but calls and cries: Deaf, dumb, and blind, they are void of wisdom. |
| Pickthal | The likeness of those who disbelieve (in relation to the messenger) is as the likeness of one who calleth unto that which heareth naught except a shout and cry. Deaf, dumb, blind, therefore they have no sense. |
| Arberry | The likeness of those who disbelieve is as the likeness of one who shouts to that which hears nothing, save a call and a cry; deaf, dumb, blind -- they do not understand. |
| Shakir | And the parable of those who disbelieve is as the parable of one who calls out to that which hears no more than a call and a cry; deaf, dumb (and) blind, so they do not understand. |
| Sarwar | Preaching to unbelievers is like talking to someone who cannot hear anything except yells and shouts. They are deaf, dumb, and blind; they have no understanding. |
| Khalifa | The example of such disbelievers is that of parrots who repeat what they hear of sounds and calls, without understanding. Deaf, dumb, and blind; they cannot understand. |
| Hilali/Khan | And the example of those who disbelieve, is as that of him who shouts to the (flock of sheep) that hears nothing but calls and cries. (They are) deaf, dumb and blind. So they do not understand. |
| H/K/Saheeh | The example of those who disbelieve is like that of one who shouts at what hears nothing but calls and cries cattle or sheep deaf, dumb and blind, so they do not understand. |
| Malik | The parable of those who reject faith is like cattle which, call out to them as one may, hear nothing but a shout and a cry since they are unable to understand; they are deaf, dumb and blind, and understand nothing.[171] |
| QXP | The likeness of calling on those who reject the evident Truth is as the likeness of one who calls unto that which hears nothing but a shout and cry. Deaf, dumb, blind of reason -Hence, they fail to attain sense. |
| Maulana Ali | And the parable of those who disbelieve is as the parable of one who calls out to that which hears no more than a call and a cry. Deaf, dumb, blind, so they have no sense. |
| Free Minds | And the example of those who disbelieve is like one who repeats what he has heard of calls and shouts; deaf, dumb, and blind, they do not understand. |
| Qaribullah | The likeness of those who disbelieve is as the likeness of he who calls to that which does not hear, except a shout and a voice. Deaf, dumb, and blind, they do not understand. |
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| George Sale | The unbelievers are like unto one who crieth aloud to that which heareth not so much as his calling, or the sound of his voice. They are deaf, dumb, and blind, therefore do they not understand. |
| JM Rodwell | The infidels resemble him who shouteth aloud to one who heareth no more than a call and cry! Deaf, Dumb, blind: therefore they have no understanding. |
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| Asad | And so, the parable of those who re bent on denying the truth is that of the beast which hears the shepherd's cry, and hears in it nothing but the sound of a voice and a call. Deaf are they, and dumb, and blind: for they do not use their reason. |
al-Baqarah 002:172
| 2:172 ياايها الذين امنوا كلوا من طيبات مارزقناكم واشكروا لله ان كنتم اياه تعبدون |
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| Transliteration | Ya ayyuha allatheena amanoo kuloo min tayyibati ma razaqnakum waoshkuroo lillahi in kuntum iyyahu taAAbudoona |
| Literal | You, you those who believed, eat from (the) goodnesses what We provided for you and thank/be grateful to God, if you were (only) Him worshipping. |
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| Yusuf Ali | O ye who believe! Eat of the good things that We have provided for you, and be grateful to Allah, if it is Him ye worship. |
| Pickthal | O ye who believe! Eat of the good things wherewith We have provided you, and render thanks to Allah if it is (indeed) He Whom ye worship. |
| Arberry | O believers, eat of the good things wherewith We have provided you, and give thanks to God, if it be Him that you serve. |
| Shakir | O you who believe! eat of the good things that We have provided you with, and give thanks to Allah if Him it is that you serve. |
| Sarwar | Believers, eat from the good things that We have given you and give thanks to God if you worship only Him. |
| Khalifa | O you who believe, eat from the good things we provided for you, and be thankful to GOD, if you do worship Him alone. |
| Hilali/Khan | O you who believe (in the Oneness of Allah - Islamic Monotheism)! Eat of the lawful things that We have provided you with, and be grateful to Allah, if it is indeed He Whom you worship. |
| H/K/Saheeh | O you who have believed, eat from the good things which We have provided for you and be grateful to Allah if it is [indeed] Him that you worship. |
| Malik | O believers! Eat the clean things which We have provided you and give thanks to Allah, if you worship only Him.[172] |
| QXP | O You who have chosen to be graced with belief! Partake of the clean, decent and aesthetically good things of your liking that We have provided for all of you. (2:168). And render thanks unto Allah if it is indeed He whom you obey. |
| Maulana Ali | O you who believe, eat of the good things that We have provided you with, and give thanks to Allah if He it is Whom you serve. |
| Free Minds | O you who believe, eat of the good things We have provided for you, and be thankful to God; if it is Him you serve. |
| Qaribullah | Believers, eat of the good with which We have provided you and give thanks to Allah, if you really worship Him. |
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| George Sale | O true believers, eat of the good things which we have bestowed on you for food, and return thanks unto God, if ye serve him. |
| JM Rodwell | O ye who believe! eat of the good things with which we have supplied you, and give God thanks if ye are His worshippers. |
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| Asad | O you who have attained to faith! Partake of the good things which We have provided for you as sustenance, and render thanks unto God, if it is [truly] Him that you worship. |
al-Baqarah 002:173
| 2:173 انما حرم عليكم الميتة والدم ولحم الخنزير ومااهل به لغير الله فمن اضطر غير باغ ولاعاد فلا اثم عليه ان الله غفور رحيم |
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| Transliteration | Innama harrama AAalaykumu almaytata waalddama walahma alkhinzeeri wama ohilla bihi lighayri Allahi famani idturra ghayra baghin wala AAadin fala ithma AAalayhi inna Allaha ghafoorun raheemun |
| Literal | But He forbade/prohibited on you animals whose death was caused by suffocation or strangulation/dead, and the blood, and the pig's/swine's meat/flesh, and what is praised/declared to whom the sacrifice was made with it to other than God, so who was forced, not transgressing/corrupting , and nor transgressing/violating , so no sin/crime on him, that God (is) forgiving , most merciful . |
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| Yusuf Ali | He hath only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name hath been invoked besides that of Allah. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits,- then is he guiltless. For Allah is Oft-forgiving Most Merciful. |
| Pickthal | He hath forbidden you only carrion, and blood, and swineflesh, and that which hath been immolated to (the name of) any other than Allah. But he who is driven by necessity, neither craving nor transgressing, it is no sin for him. Lo! Allah is Forgiving, Merciful. |
| Arberry | These things only has He forbidden you: carrion, blood, the flesh of swine, what has been hollowed to other than God. Yet who so is constrained, not desiring nor transgressing, no sin shall be on him; God is All-forgiving, All-compassionate. |
| Shakir | He has only forbidden you what dies of itself, and blood, and flesh of swine, and that over which any other (name) than (that of) Allah has been invoked; but whoever is driven to necessity, not desiring, nor exceeding the limit, no sin shall be upon him; surely Allah is Forgiving, Merciful. |
| Sarwar | God has forbidden you to eat that which has not been properly slaughtered, blood, pork, and the flesh of any animal which has not been consecrated with a mention of the Name of God. However, in an emergency, without the intention of transgression or repeating transgression, one will not be considered to have committed a sin. God is All-forgiving and All-merciful. |
| Khalifa | He only prohibits for you the eating of animals that die of themselves (without human interference), blood, the meat of pigs, and animals dedicated to other than GOD. If one is forced (to eat these), without being malicious or deliberate, he incurs no sin. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | He has forbidden you only the Maytatah (dead animals), and blood, and the flesh of swine, and that which is slaughtered as a scrifice for others than Allah (or has been slaughtered for idols, etc., on which Allahs Name has not been mentioned while slaughtering). But if one is forced by necessity without wilful disobedience nor transgressing due limits, then there is no sin on him. Truly, Allah is Oft-Forgiving, Most Merciful. |
| H/K/Saheeh | He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him. Indeed, Allah is Forgiving and Merciful. |
| Malik | He has forbidden you to eat dead meat, blood, the flesh of swine, and that on which any name other than Allah has been invoked; but if someone is compelled by absolute necessity, intending neither to sin nor to transgress, they shall incur no sin. Surely Allah is Forgiving, Merciful.[173] |
| QXP | He has forbidden you only carrion (any animal that dies by itself), and blood, and swine flesh, and anything --- (not just meat) --- that has been dedicated to any other than Allah (be it any person, an ancestor, a saint, an idol or a tomb (5:3)). But, he who is compelled out of necessity, neither craving nor indulging in excess, it is not a dragging violation for him. Behold, Allah is Forgiving, Merciful. |
| Maulana Ali | He has forbidden you only what dies of itself, and blood, and the flesh of swine, and that over which any other (name) than (that of) Allah has been invoked. Then whoever is driven by necessity, not desiring, nor exceeding the limit, no sin is upon him. Surely Allah is Forgiving, Merciful. |
| Free Minds | He has only forbidden for you what is already dead, and the blood, and the meat of pig, and what was dedicated to other than God. Whoever finds himself forced out of need and without disobedience or animosity, then there is no sin upon him. God is Forgiving, Merciful. |
| Qaribullah | He has forbidden you the dead, blood, and the flesh of swine, also that which is invoked to other than Allah. But whoever is constrained (to eat) any of these, not intending to sin or transgress, incurs no guilt. Allah is Forgiving and the Most Merciful. |
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| George Sale | Verily he hath forbidden you to eat that which dieth of is self, and blood, and swine's flesh, and that on which any other name but God's hath been invocated. But he who is forced by necessity, not lusting, nor returning to transgress, it shall be no crime in him if he eat of those things, for God is gracious and merciful. |
| JM Rodwell | But that which dieth of itself, and blood, and swine's flesh, and that over which any other name than that of God hath been invoked, is forbidden you. But he who shall partake of them by constraint, without lust or wilfulness, no sin shall be upon him. Ver |
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| Asad | He has forbidden to you only carrion, and blood, and the flesh of swine, and that over which any name other than God's has been invoked; but if one is driven by necessity - neither coveting it nor exceeding his immediate need -no sin shall be upon him: for, behold, God is much-forgiving, a dispenser of grace. |
al-Baqarah 002:174
| 2:174 ان الذين يكتمون ماانزل الله من الكتاب ويشترون به ثمنا قليلا اولئك ماياكلون في بطونهم الا النار ولايكلمهم الله يوم القيامة ولايزكيهم ولهم عذاب اليم |
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| Transliteration | Inna allatheena yaktumoona ma anzala Allahu mina alkitabi wayashtaroona bihi thamanan qaleelan ola-ika ma ya/kuloona fee butoonihim illa alnnara wala yukallimuhumu Allahu yawma alqiyamati wala yuzakkeehim walahum AAathabun aleemun |
| Literal | That those (who) hide/conceal what God descended from The Book and they buy/volunteer with it a small price, those do not eat in their bellies/insides except the fire, and God does not talk to them (on) the Resurrection Day, and nor purify them , and for them (is a) painful torture. |
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| Yusuf Ali | Those who conceal Allah's revelations in the Book, and purchase for them a miserable profit,- they swallow into themselves naught but Fire; Allah will not address them on the Day of Resurrection. Nor purify them: Grievous will be their penalty. |
| Pickthal | Lo! those who hide aught of the Scripture which Allah hath revealed and purchase a small gain therewith, they eat into their bellies nothing else than fire. Allah will not speak to them on the Day of Resurrection, nor will He make them grow. Theirs will be a painful doom. |
| Arberry | Those who conceal what of the Book God has sent down on them, and sell it for a little price - they shall eat naught but the Fire in their bellies; God shall not speak to them on the Day of Resurrection neither purify them; there awaits them a painful chastisement. |
| Shakir | Surely those who conceal any part of the Book that Allah has revealed and take for it a small price, they eat nothing but fire into their bellies, and Allah will not speak to them on the day of resurrection, nor will He purify them, and they shall have a painful chastisement. |
| Sarwar | Those who receive some small gain by hiding the Books which God has revealed, have, in fact, filled up their stomachs with fire. God will not speak with them on the Day of Judgment, nor will He purify them; instead, they will face a painful torment. |
| Khalifa | Those who conceal GOD's revelations in the scripture, in exchange for a cheap material gain, eat but fire into their bellies. GOD will not speak to them on the Day of Resurrection, nor will He purify them. They have incurred a painful retribution. |
| Hilali/Khan | Verily, those who conceal what Allah has sent down of the Book, and purchase a small gain therewith (of worldly things), they eat into their bellies nothing but fire. Allah will not speak to them on the Day of Resurrection, nor purify them, and theirs will be a painful torment. |
| H/K/Saheeh | Indeed, they who conceal what Allah has sent down of the Book and exchange it for a small price those consume not into their bellies except the Fire. And Allah will not speak to them on the Day of Resurrection, nor will He purify them. And they will have a painful punishment. |
| Malik | Surely those who conceal any part of the Book which Allah has revealed and sell His revelations for a petty price (material gain), shall swallow nothing but fire into their bellies. On the Day of Resurrection, Allah will neither speak to them nor purify them and they shall have painful punishment.[174] |
| QXP | Verily, those who (start making their own lists of the lawful and the unlawful try to) conceal the Book of Allah - They purchase a small gain with it. They eat into their bellies nothing but Fire. Allah will not even address them on the Day of Resurrection, nor will make them grow to further evolution of the 'Self'. For them will be a painful doom (since they infringed upon the Divine Authority of Law-giving). |
| Maulana Ali | Those who conceal aught of the Book that Allah has revealed and take for it a small price, they eat nothing but fire into their bellies, and Allah will not speak to them on the day of Resurrection, nor will He purify them; and for them is a painful chastisement. |
| Free Minds | Surely, those who conceal what God has sent down of the Scripture, and they purchase with it a cheap price; they will not eat in their stomachs except the Fire, and God will not speak to them on the Day of Resurrection, nor will He purify them, and they will have a painful retribution. |
| Qaribullah | Those who conceal what Allah has sent down of the Book and sell it for a small price shall swallow nothing but fire into their bellies. On the Day of Resurrection, Allah will neither speak to them nor purify them. Theirs shall be a painful punishment. |
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| George Sale | Moreover they who conceal any part of the scripture which God hath sent down unto them, and sell it for a small price, they shall swallow into their bellies nothing but fire; God shall not speak unto them on the day of resurrection, neither shall he purify them, and they shall suffer a grievous punishment. |
| JM Rodwell | They truly who hide the Scriptures which God hath sent down, and barter them for a mean price-these shall swallow into their bellies nought but fire. God will not speak to them, or assoil them, on the day of the Resurrection: and theirs shall be a grievous |
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| Asad | VERILY, as for those who suppress aught of the revelation which God has bestowed from on high, and barter it away for a trifling gain - they but fill their bellies with fire. And God will not speak unto them on the Day of Resurrection, nor will He cleanse them [of their sins]; and grievous suffering awaits them. |
al-Baqarah 002:175
| 2:175 اولئك الذين اشتروا الضلالة بالهدى والعذاب بالمغفرة فما اصبرهم على النار |
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| Transliteration | Ola-ika allatheena ishtarawoo alddalalata bialhuda waalAAathaba bialmaghfirati fama asbarahum AAala alnnari |
| Literal | Those are those who bought/volunteered the misguidance with the guidance, and the torture with the forgiveness, so what made them be patient on the fire? |
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| Yusuf Ali | They are the ones who buy Error in place of Guidance and Torment in place of Forgiveness. Ah! what boldness (They show) for the Fire! |
| Pickthal | Those are they who purchase error at the price of guidance, and torment at the price of pardon. How constant are they in their strife to reach the Fire! |
| Arberry | Those are they that have bought error at the price of guidance, and chastisement at the price of pardon; how patiently they shall endure the Fire! |
| Shakir | These are they who buy error for the right direction and chastisement for forgiveness; how bold they are to encounter fire. |
| Sarwar | They have exchanged guidance for error and forgiveness for torment. What makes them seek the fire so earnestly (for they are doomed to be punished)? |
| Khalifa | It is they who chose the straying instead of guidance, and the retribution instead of forgiveness. Consequently, they will have to endure Hell. |
| Hilali/Khan | Those are they who have purchased error at the price of Guidance, and torment at the price of Forgiveness. So how bold they are (for evil deeds which will push them) to the Fire. |
| H/K/Saheeh | Those are the ones who have exchanged guidance for error and forgiveness for punishment. How patient they are in pursuit of the Fire! |
| Malik | These are the kind of people who barter guidance for error and forgiveness for punishment. How stubborn are they to encounter Hell fire![175] |
| QXP | They are the ones who are buying error in exchange for Guidance, and buying torment in exchange for security. How constant are they in their strife to reach the Fire! |
| Maulana Ali | Those are they who buy error for guidance and chastisement for forgiveness; how bold they are to challenge the Fire! |
| Free Minds | These are the ones who have purchased straying for guidance, and retribution for forgiveness; they have no patience towards the Fire. |
| Qaribullah | Such are those who buy error for guidance, and punishment for pardon. How patiently they will be in the Fire. |
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| George Sale | These are they who have sold direction for error, and pardon for punsishment: But how great will their suffering be in the fire! |
| JM Rodwell | These are they who have bartered guidance for error, and pardon for torment; But how great their endurance in fire! |
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| Asad | It is they who take error in exchange for guidance, and suffering in exchange for forgiveness: yet how little do they seem to fear the fire! |
al-Baqarah 002:176
| 2:176 ذلك بان الله نزل الكتاب بالحق وان الذين اختلفوا في الكتاب لفي شقاق بعيد |
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| Transliteration | Thalika bi-anna Allaha nazzala alkitaba bialhaqqi wa-inna allatheena ikhtalafoo fee alkitabi lafee shiqaqin baAAeedin |
| Literal | That (is) with that God descended the Book with the truth and that those who disagreed/disputed in The Book (are) in (E) (a) far defiance/disobedience . |
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| Yusuf Ali | (Their doom is) because Allah sent down the Book in truth but those who seek causes of dispute in the Book are in a schism Far (from the purpose). |
| Pickthal | That is because Allah hath revealed the Scripture with the truth. Lo! those who find (a cause of) disagreement in the Scripture are in open schism. |
| Arberry | That, because God has sent down the Book with the truth; and those that are at variance regarding the Book are in wide schism. |
| Shakir | This is because Allah has revealed the Book with the truth; and surely those who go against the Book are in a great opposition. |
| Sarwar | God has revealed the Book in all Truth and those who dispute it are filled with malice which has taken them far away from the truth. |
| Khalifa | This is because GOD has revealed this scripture, bearing the truth, and those who dispute the scripture are the most ardent opponents. |
| Hilali/Khan | That is because Allah has sent down the Book (the Quran) in truth. And verily, those who disputed as regards the Book are far away in opposition. |
| H/K/Saheeh | That is [deserved by them] because Allah has sent down the Book in truth. And indeed, those who differ over the Book are in extreme dissension. |
| Malik | Their doom is because Allah has revealed the Book with the truth; surely those who seek causes of dispute in the Book (the Qur'an) are in extreme schism (divergence).[176] |
| QXP | This is so, because (they 'disable' the Qur'an although) Allah has revealed the Book in Absolute Truth. Behold, those who find excuses for disagreement in the Book, do so for their sectarian affiliations and thus create discord. ((4:82), (25:30)). |
| Maulana Ali | That is because Allah has revealed the Book with truth. And surely those who disagree about the Book go far in opposition. |
| Free Minds | This is because God has sent down the Scripture with truth; and those who have disputed in the Scripture are in far opposition. |
| Qaribullah | That is because Allah has sent down the Book with the truth; those who disagree about it are in extreme dissension. |
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| George Sale | This they shall endure, because God sent down the book of the Koran with truth, and they who disagree concerning that book, are certainly in a wide mistake. |
| JM Rodwell | This shall be their doom, because God had sent down "the Book" with the very truth. And verily they who dispute about that Book are in a far-gone severance from it. |
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| Asad | Thus it is: since it is God who bestows the divine writ from on high, setting forth the truth, all those who set their own views against the divine writ are, verily, most deeply in the wrong. |
al-Baqarah 002:177
| 2:177 ليس البر ان تولوا وجوهكم قبل المشرق والمغرب ولكن البر من امن بالله واليوم الاخر والملائكة والكتاب والنبيين واتى المال على حبه ذوى القربى واليتامى والمساكين وابن السبيل والسائلين وفي الرقاب واقام الصلاة واتى الزكاة والموفون بعهدهم اذا عاهدوا والصابرين في الباساء والضراء وحين الباس اولئك الذين صدقوا واولئك هم المتقون |
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| Transliteration | Laysa albirra an tuwalloo wujoohakum qibala almashriqi waalmaghribi walakinna albirra man amana biAllahi waalyawmi al-akhiri waalmala-ikati waalkitabi waalnnabiyyeena waata almala AAala hubbihi thawee alqurba waalyatama waalmasakeena waibna alssabeeli waalssa-ileena wafee alrriqabi waaqama alssalata waata alzzakata waalmoofoona biAAahdihim itha AAahadoo waalssabireena fee alba/sa-i waalddarra-i waheena alba/si ola-ika allatheena sadaqoo waola-ika humu almuttaqoona |
| Literal | The righteousness/obedience is not that you turn your faces/fronts facing the sunrise/east, and the sunset/west, and but the righteousness/obedience (is) who believed with God, and the Day the Last/Resurrection Day, and the angels and The Book , and the prophets, and brought/gave the property/possession/wealth on his love/like (to it), (to) of the relations/near (ones), and the orphans, and the poorest of the poor/poor oppressed, and the traveler/stranded traveler , and the askers/beggars , and in the necks'/slaves' (freeing) , and kept up/performed the prayers, and gave/brought the charity/purification , and the fulfilling with the promise/contract if they promised/made a contract, and the patient in the misery/hardship and the calamity/disastrous distress , and (during the) time of the war/hardship ,those are who were truthful, and those, those are the fearing and obeying (God). |
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| Yusuf Ali | It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah-fearing. |
| Pickthal | It is not righteousness that ye turn your faces to the East and the West; but righteous is he who believeth in Allah and the Last Day and the angels and the Scripture and the prophets; and giveth wealth, for love of Him, to kinsfolk and to orphans and the needy and the wayfarer and to those who ask, and to set slaves free; and observeth proper worship and payeth the poor-due. And those who keep their treaty when they make one, and the patient in tribulation and adversity and time of stress. Such are they who are sincere. Such are the Allah-fearing. |
| Arberry | It is not piety, that you turn your faces to the East and to the West. True piety is this: to believe in God, and the Last Day, the angels, the Book, and the Prophets, to give of one's substance, however cherished, to kinsmen, and orphans, the needy, the traveller, beggars, and to ransom the slave, to perform the prayer, to pay the alms. And they who fulfil their covenant when they have engaged in a covenant, and endure with fortitude misfortune, hardship and peril, these are they who are true in their faith, these are the truly godfearing. |
| Shakir | It is not righteousness that you turn your faces towards the East and the West, but righteousness is this that one should believe in Allah and the last day and the angels and the Book and the prophets, and give away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and the beggars and for (the emancipation of) the captives, and keep up prayer and pay the poor-rate; and the performers of their promise when they make a promise, and the patient in distress and affliction and in time of conflicts-- these are they who are true (to themselves) and these are they who guard (against evil). |
| Sarwar | Righteousness is not determined by facing East or West during prayer. Righteousness consists of the belief in God, the Day of Judgment, the angels, the Books of God, His Prophets; to give money for the love of God to relatives, orphans, the destitute, and those who are on a journey and in urgent need of money, beggars; to set free slaves and to be steadfast in prayer, to pay the religious tax (zakat) to fulfill one's promises, and to exercise patience in poverty, in distress, and in times of war. Such people who do these are truly righteous and pious. |
| Khalifa | Righteousness is not turning your faces towards the east or the west. Righteous are those who believe in GOD, the Last Day, the angels, the scripture, and the prophets; and they give the money, cheerfully, to the relatives, the orphans, the needy, the traveling alien, the beggars, and to free the slaves; and they observe the Contact Prayers (Salat) and give the obligatory charity (Zakat); and they keep their word whenever they make a promise; and they steadfastly persevere in the face of persecution, hardship, and war. These are the truthful; |
| Hilali/Khan | It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allah, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allah, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masakin (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salat (Iqamat-as-Salat), and gives the Zakat, and who fulfill their covenant when they make it, and who are As-Sabirin (the patient ones, etc.) in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are AlMuttaqoon (pious - see V.2:2). |
| H/K/Saheeh | Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous. |
| Malik | Righteousness is not whether you turn your face towards East or West; but righteousness is to believe in Allah, the Last Day, the Angels, the Books and the Prophets, and to spend wealth out of love for Him on relatives, orphans, helpless, needy travellers, those who ask for and on the redemption of captives; and to establish Salah (prayers), to pay Zakah (alms), to fulfill promises when made, to be steadfast in distress, in adversity, and at the time of war. These people are the truthful and these are the pious.[177] |
| QXP | (One obvious result of sectarianism is their pre-occupation with rituals. This is because each sect leaves the Book aside and makes its own set of dogmas they call religion). No wonder, they forget that) Righteousness and exponential development of personality is not in that you turn your faces to the East and the West. But righteous is he who has conviction in Allah and the Last Day and the Angels and the Book and the Prophets. And he gives his wealth that he loves in reverence of Him, to: Family and relatives, Orphans, Widows, Those left helpless in the society, Those whose hard-earned income fails to meet their basic needs, Those whose running businesses have stalled, The ones who have lost their jobs, Whose life has stalled for any reason, The disabled, The needy wayfarer, son of the street, the homeless, the one who travels to you for assistance, Those who ask for help, and Those whose necks are burdened with any kind of bondage, oppression, crushing debts and extreme hardship of labor. They (the truly righteous) strive to establish the Divine System, and set up the Just Economic Order. They are true to their promises whenever they make a promise. They remain steadfast in physical or emotional distress and in times of peril. It is they that have proved to be practically true, and it is they, they that indeed journey through life in Blissful honor and security. ((2:4), (3:91)). |
| Maulana Ali | It is not righteousness that you turn your faces towards the East and the West, but righteous is the one who believes in Allah, and the Last Day, and the angels and the Book and the prophets, and gives away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and to those who ask and to set slaves free and keeps up prayer and pays the poor-rate; and the performers of their promise when they make a promise, and the patient in distress and affliction and in the time of conflict. These are they who are truthful; and these are they who keep their duty. |
| Free Minds | Piety is not to turn your faces towards the east and the west, but piety is one who believes in God and the Last Day, and the Angels, and the Scripture, and the prophets, and he gives money out of love to the near relatives, and the orphans, and the needy and the wayfarer, and those who ask, and to free the slaves, and he holds the contact-method, and he contributes towards betterment; and those who keep their pledges when they make a pledge, and those who are patient in the face of good and bad and when in despair. These are the ones who have been truthful, and they are the righteous. |
| Qaribullah | Righteousness is not whether you face towards the east or the west. But righteousness is to believe in Allah and the Last Day, in the angels and the Book, and the Prophets, and to give wealth however cherished, to kinsmen, to the orphans, to the needy, to the destitute traveler, and to the beggars, and to ransom the slave; who establish their prayers and pay the obligatory charity; who are true to their promise when they have promised. Who are patient in misfortune and hardship and during the time of courage. Such are the truthful; such are the cautious. |
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| George Sale | It is not righteousness that ye turn your faces in prayer towards the east and the west, but righteousness is of him who believeth in God and the last day, and the angels, and the scriptures, and the prophets; who giveth money for God's sake unto his kindred, and unto orphans, and the needy, and the stranger, and those who ask, and for redemption of captives; who is constant at prayer, and giveth alms; and of those who perform their covenant, when they have covenanted, and who behave themselves patiently in adversity, and hardships, and in time of violence: These are they who are true, and these are they who fear God. |
| JM Rodwell | There is no piety in turning your faces toward the east or the west, but he is pious who believeth in God, and the last day, and the angles, and the Scriptures, and the prophets; who for the love of God disburseth his wealth to his kindred, and to the orph |
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| Asad | True piety does not consist in turning your faces towards the east or the west - but truly pious is he who believes in God, and the Last Day; and the angels, and revelation, and the prophets; and spends his substance - however much he himself may cherish - it - upon his near of kin, and the orphans, and the needy, and the wayfarer, and the beggars, and for the freeing of human beings from bondage; and is constant in prayer, and renders the purifying dues; and [truly pious are] they who keep their promises whenever they promise, and are patient in misfortune and hardship and in time of peril: it is they that have proved themselves true, and it is they, they who are conscious of God. |
al-Baqarah 002:178
| 2:178 ياايها الذين امنوا كتب عليكم القصاص في القتلى الحر بالحر والعبد بالعبد والانثى بالانثى فمن عفى له من اخيه شئ فاتباع بالمعروف واداء اليه باحسان ذلك تخفيف من ربكم ورحمة فمن اعتدى بعد ذلك فله عذاب اليم |
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| Transliteration | Ya ayyuha allatheena amanoo kutiba AAalaykumu alqisasu fee alqatla alhurru bialhurri waalAAabdu bialAAabdi waalontha bialontha faman AAufiya lahu min akheehi shay-on faittibaAAun bialmaAAroofi waadaon ilayhi bi-ihsanin thalika takhfeefun min rabbikum warahmatun famani iAAtada baAAda thalika falahu AAathabun aleemun |
| Literal | You, you those who believed, it is dictated/ordered on you the revenge in the killed/murdered, the free/liberated with the free/liberated , and the slave with the slave, and the female with the female, so who was forgiven/pardoned for him a thing/something from his brother, so following with the goodness/kindness (peaceful settlement) and discharge/fulfillment to him with goodness, that (is) reduction/lightening from your Lord, and a mercy; so who transgressed/violated after that, so for him (is a) painful torture. |
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| Yusuf Ali | O ye who believe! the law of equality is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother of the slain, then grant any reasonable demand, and compensate him with handsome gratitude, this is a concession and a Mercy from your Lord. After this whoever exceeds the limits shall be in grave penalty. |
| Pickthal | O ye who believe! Retaliation is prescribed for you in the matter of the murdered; the freeman for the freeman, and the slave for the slave, and the female for the female. And for him who is forgiven somewhat by his (injured) brother, prosecution according to usage and payment unto him in kindness. This is an alleviation and a mercy from your Lord. He who transgresseth after this will have a painful doom. |
| Arberry | O believers, prescribed for you is retaliation, touching the slain; freeman for freeman, slave for slave, female for female. But if aught is pardoned a man by his brother, let the pursuing be honourable, and let the payment be with kindliness. That is a lightening granted you by your Lord, and a mercy; and for him who commits aggression after that -- for him there awaits a painful chastisement. |
| Shakir | O you who believe! retaliation is prescribed for you in the matter of the slain, the free for the free, and the slave for the slave, and the female for the female, but if any remission is made to any one by his (aggrieved) brother, then prosecution (for the bloodwit) should be made according to usage, and payment should be made to him in a good manner; this is an alleviation from your Lord and a mercy; so whoever exceeds the limit after this he shall have a painful chastisement. |
| Sarwar | Believers, in case of murder, the death penalty is the sanctioned retaliation: a free man for a free man, a slave for a slave, and a female for a female. However, if the convicted person receives pardon from the aggrieved party, the prescribed rules of compensation must be followed accordingly. This is a merciful alteration from your Lord. Whoever transgresses against it will face a painful punishment. |
| Khalifa | O you who believe, equivalence is the law decreed for you when dealing with murder - the free for the free, the slave for the slave, the female for the female. If one is pardoned by the victim's kin, an appreciative response is in order, and an equitable compensation shall be paid. This is an alleviation from your Lord and mercy. Anyone who transgresses beyond this incurs a painful retribution. |
| Hilali/Khan | O you who believe! Al-Qisas (the Law of Equality in punishment) is prescribed for you in case of murder: the free for the free, the slave for the slave, and the female for the female. But if the killer is forgiven by the brother (or the relatives, etc.) of the killed against blood money, then adhering to it with fairness and payment of the blood money, to the heir should be made in fairness. This is an alleviation and a mercy from your Lord. So after this whoever transgresses the limits (i.e. kills the killer after taking the blood money), he shall have a painful torment. |
| H/K/Saheeh | O you who have believed, prescribed for you is legal retribution for those murdered the free for the free, the slave for the slave, and the female for the female. But whoever overlooks from his brother anything, then there should be a suitable follow-up and payment to him with good conduct. This is an alleviation from your Lord and a mercy. But whoever transgresses after that will have a painful punishment. |
| Malik | O believers! Retaliation is prescribed for you in the cases of murder: a free man for a free man, a slave for a slave, and a female for a female. But if anyone is pardoned by his aggrieved brother, then bloodwit (a ransom for manslaughter) should be decided according to the common law and payment should be made with gratitude. This is a concession and a mercy from your Lord. Now, whoever exceeds the limits after this, shall have a painful punishment.[178] |
| QXP | (Security of life is the cornerstone of a civilized society.) O You who have chosen to be graced with belief! QISAAS (The Law of Just Recompense) has been prescribed for you in dealing with murder. If a free person has committed murder, that free person will face the Law. If a slave has committed murder, that slave will face the Law. And if a woman has committed murder, that woman will face the Law. (The status of the victim or that of the offender, whether they are free men and women or those in bondage, will have no bearing before the Justice System). If the victim's kin pardons the guilty, he must be appreciative and pay an equitable compensation to the kin in handsome gratitude. This pardon is a concession from your Lord and Mercy. Whoever, after this, trespasses this Law will have a painful doom (through the court of law and in the Court of Allah). (For full aspects please see (4:92-93), (5:32), (17:33), (42:40)). |
| Maulana Ali | O you who believe, retaliation is prescribed for you in the matter of the slain: the free for the free, and the slave for the slave, and the female for the female. But if remission is made to one by his (aggrieved) brother, prosecution (for blood-wit) should be according to usage, and payment to him in a good manner. This is an alleviation from your Lord and a mercy. Whoever exceeds the limit after this, will have a painful chastisement. |
| Free Minds | O you who believe, equivalent execution in warfare has been decreed for you in the case of mass killings; the free for the free, and the slave for the slave, and the female for the female. Whoever is forgiven anything by his brother, then it is to be followed with good deeds and kindness towards him; that is an alleviation from your Lord, and a mercy. Whoever transgresses after that, he will have a painful retribution. |
| Qaribullah | Believers, retaliation is decreed for you concerning the killed. A free (man) for a free (man), a slave for a slave, and a female for a female. He who is pardoned by his brother, let the ensuing be with kindness, and let the payment be with generosity. This is an alleviation from your Lord and mercy. He who transgresses thereafter shall have a painful punishment. |
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| George Sale | O true believers, the law of retaliation is ordained you for the slain: The free shall die for the free, and the servant for the servant, and a woman for a woman: But he whom his brother shall forgive, may be prosecuted, and obliged to make satisfaction according to what is just, and a fine shall be set on him with humanity. This is indulgence from your Lord, and mercy. And he who shall transgress after this, by killing the murderer, shall suffer a grievous punishment. |
| JM Rodwell | O believers! retaliation for bloodshedding is prescribed to you: the free man for the free, and the slave for the slave, and the woman for the woman: but he to whom his brother shall make any remission, is to be dealt with equitably; and to him should he p |
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| Asad | O YOU who have attained to faith! Just retribution is ordained for you in cases of killing: the free for the free, and the slave for the slave, and the woman for the woman. And if something [of his guilt] is remitted to a guilty person by his brother, this [remission] shall be adhered to with fairness, and restitution to his fellow-man shall be made in a goodly manner. This is an alleviation from your Sustainer, and an act of His grace. And for him who, none the less, wilfully transgresses the bounds of what is right, there is grievous suffering in store: |
al-Baqarah 002:179
| 2:179 ولكم في القصاص حياة ياولى الالباب لعلكم تتقون |
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| Transliteration | Walakum fee alqisasi hayatun ya olee al-albabi laAAallakum tattaqoona |
| Literal | And for you in the revenge (is) life/growth , you (owners) of the pure minds/hearts, maybe you fear and obey (God). |
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| Yusuf Ali | In the Law of Equality there is (saving of) Life to you, o ye men of understanding; that ye may restrain yourselves. |
| Pickthal | And there is life for you in retaliation, O men of understanding, that ye may ward off (evil). |
| Arberry | In retaliation there is life for you, men possessed of minds; haply you will be godfearing. |
| Shakir | And there is life for you in (the law of) retaliation, O men of understanding, that you may guard yourselves. |
| Sarwar | People of understanding, the law of the death penalty as retaliation grants you life so that perhaps you will have fear of God. |
| Khalifa | Equivalence is a life saving law for you, O you who possess intelligence, that you may be righteous. |
| Hilali/Khan | And there is (a saving of) life for you in Al-Qisas (the Law of Equality in punishment), O men of understanding, that you may become Al-Muttaqoon (the pious - see V.2:2). |
| H/K/Saheeh | And there is for you in legal retribution [saving of] life, O you [people] of understanding, that you may become righteous. |
| Malik | O men of understanding! There is security of life for you in the law of retaliation, so that you may learn self-restraint. [179] |
| QXP | And there is life for you in the Law of Just Recompense, O People of understanding, that you may journey through life in security! (Hence, Qisaas is a deterring safeguard for the community and not revenge). |
| Maulana Ali | And there is life for you in retaliation, O men of understanding, that you may guard yourselves. |
| Free Minds | And through equivalent execution in warfare, you will be protecting life, O people of understanding, that you may be righteous. |
| Qaribullah | O owners of minds, for you in retaliation is life, in order that you be cautious. |
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| George Sale | And in this law of retaliation ye have life, O ye of understanding, that peradventure ye may fear. |
| JM Rodwell | This is a relaxation from your Lord and a mercy. For him who after his shall transgress, a sore punishment! |
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| Asad | for, in [the law of] just retribution, O you who are endowed with insight, there is life for you, so that you might remain conscious of God! |
al-Baqarah 002:180
| 2:180 كتب عليكم اذا حضر احدكم الموت ان ترك خيرا الوصية للوالدين والاقربين بالمعروف حقا علىالمتقين |
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| Transliteration | Kutiba AAalaykum itha hadara ahadakumu almawtu in taraka khayran alwasiyyatu lilwalidayni waal-aqrabeena bialmaAAroofi haqqan AAala almuttaqeena |
| Literal | It is dictated/ordered on you if the death/lifelessness came/attended (to) one of you, if he left wealth/goodness (in) the bequest/will, to the parents, and the nearest/closest (ones), with the kindness/goodness , dutifully/truthfully on the fearing and obeying (God). |
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| Yusuf Ali | It is prescribed, when death approaches any of you, if he leave any goods that he make a bequest to parents and next of kin, according to reasonable usage; this is due from the Allah-fearing. |
| Pickthal | It is prescribed for you, when death approacheth one of you, if he leave wealth, that he bequeath unto parents and near relatives in kindness. (This is) a duty for all those who ward off (evil). |
| Arberry | Prescribed for you, when any of you is visited by death, and he leaves behind some goods, is to make testament in favour of his parents and kinsmen honourably -- an obligation on the godfearing. |
| Shakir | Bequest is prescribed for you when death approaches one of you, if he leaves behind wealth for parents and near relatives, according to usage, a duty (incumbent) upon those who guard (against evil). |
| Sarwar | If one of you facing death can leave a legacy, he should bequeath it to his parents and relatives, according to the law. This is the duty of the pious. |
| Khalifa | It is decreed that when death approaches, you shall write a will for the benefit of the parents and relatives, equitably. This is a duty upon the righteous. |
| Hilali/Khan | It is prescribed for you, when death approaches any of you, if he leaves wealth, that he make a bequest to parents and next of kin, according to reasonable manners. (This is) a duty upon Al-Muttaqoon (the pious - see V.2:2). |
| H/K/Saheeh | Prescribed for you when death approaches [any] one of you if he leaves wealth [is that he should make] a bequest for the parents and near relatives according to what is acceptable a duty upon the righteous. |
| Malik | The will is made obligatory before the death of anyone of you who is leaving some property behind to bequest it equitably to his parents and relatives. This is a duty incumbent on the righteous.[180] |
| QXP | (Regarding proper dispensation of property) it is ordained for you that before death approaches any of you, and he is leaving behind much wealth - that he prepares a will for parents and family in a decent manner. This is a binding duty on all those who wish to walk aright. (Any oversight or leftover from the will shall be distributed according to portions described in (4:11)). |
| Maulana Ali | It is prescribed for you, when death approaches one of you, if he leaves behind wealth for parents and near relatives, to make a bequest in a kindly manner; it is incumbent upon the dutiful. |
| Free Minds | It is decreed for you that if death should come to any of you, that it is best if he leaves a will for his family and relatives out of goodness; this is a truth for the righteous. |
| Qaribullah | Written for any of you when death arrives, if he leaves behind goods, is the will for his parents and relatives with kindness. This is a duty incumbent on the cautious. |
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| George Sale | It is ordained you, when any of you is at the point of death, if he leave any goods, that he bequeath a legacy to his parents, and kindred, according to what shall be reasonable. This is a duty incumbent on those who fear God. |
| JM Rodwell | But in this law of retaliation is your security for life, O men of understanding! to the intent that ye may fear God. |
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| Asad | IT IS ordained for you, when death approaches any of you and he is leaving behind much wealth, to make bequests in favour of his parents and [other] near of kin in accordance with what is fair: this is binding on all who are conscious of God. |
al-Baqarah 002:181
| 2:181 فمن بدله بعد ماسمعه فانما اثمه على الذين يبدلونه ان الله سميع عليم |
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| Transliteration | Faman baddalahu baAAda ma samiAAahu fa-innama ithmuhu AAala allatheena yubaddiloonahu inna Allaha sameeAAun AAaleemun |
| Literal | So who exchanged/replaced/substituted it after what he heard it, so but his sin/crime (is) on those who exchange/replace/substitute it, that God (is) hearing/listening, knowledgeable. |
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| Yusuf Ali | If anyone changes the bequest after hearing it, the guilt shall be on those who make the change. For Allah hears and knows (All things). |
| Pickthal | And whoso changeth (the will) after he hath heard it - the sin thereof is only upon those who change it. Lo! Allah is Hearer, Knower. |
| Arberry | Then if any man changes it after hearing it, the sin shall rest upon those who change it; surely God is All-hearing, All-knowing. |
| Shakir | Whoever then alters it after he has heard it, the sin of it then is only upon those who alter it; surely Allah is Hearing, Knowing. |
| Sarwar | Whoever intentionally changes the will of a deceased person, he has committed a sin. God is All-hearing and All-knowing. |
| Khalifa | If anyone alters a will he had heard, the sin of altering befalls those responsible for such altering. GOD is Hearer, Knower. |
| Hilali/Khan | Then whoever changes the bequest after hearing it, the sin shall be on those who make the change. Truly, Allah is All-Hearer, All-Knower. |
| H/K/Saheeh | Then whoever alters the bequest after he has heard it the sin is only upon those who have altered it. Indeed, Allah is Hearing and Knowing. |
| Malik | If anyone changes the bequest after hearing it, the sin of it then is on those who make the change. Allah hears and knows everything.[181] |
| QXP | If anyone tampers with a will after hearing it, the guilt of altering befalls those responsible for such altering. (A will shall be heard and prepared in the presence of two trustworthy witnesses (5:106)). Behold, Allah is Hearer, Knower. |
| Maulana Ali | Then whoever changes it after he has heard it, the sin of it is only upon those who change it. Surely Allah is Hearing, Knowing. |
| Free Minds | Whoever alters it after having heard, then the sin will be upon those who alter it. God is Hearer, Knowing. |
| Qaribullah | Then, if anyone changes it after hearing it, the sin shall rest upon those who change it. Allah is Hearing and Knowing. |
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| George Sale | But he who shall change the legacy, after he hath heard it bequeathed by the dying person, surely the sin thereof shall be on those who change it, for God is he who heareth and knoweth. |
| JM Rodwell | It is prescribed to you, when any one of you is at the point of death, if he leave goods, that he bequeath equitably to his parents and kindred. This is binding on those who fear God. But as for him who after he hath heard the bequest shall change it, sure |
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| Asad | And if anyone alters such a provision, after having come to know it, the sin of acting thus shall fall only upon those who have altered it. Verily, God is all-hearing, all-knowing. |
al-Baqarah 002:182
| 2:182 فمن خاف من موص جنفا او اثما فاصلح بينهم فلا اثم عليه ان الله غفور رحيم |
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| Transliteration | Faman khafa min moosin janafan aw ithman faaslaha baynahum fala ithma AAalayhi inna Allaha ghafoorun raheemun |
| Literal | So who feared from a bequeather deviation/injustice , or a sin/crime, so he corrected/reconciliated between them, so no sin/crime on him, that God (is) forgiving, most merciful . |
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| Yusuf Ali | But if anyone fears partiality or wrong-doing on the part of the testator, and makes peace between (The parties concerned), there is no wrong in him: For Allah is Oft-forgiving, Most Merciful. |
| Pickthal | But he who feareth from a testator some unjust or sinful clause, and maketh peace between the parties, (it shall be) no sin for him. Lo! Allah is Forgiving, Merciful. |
| Arberry | But if any man fears injustice or sin from one making testament, and so makes things right between them, then sin shall not rest upon him; surely God is All-forgiving, All-compassionate. |
| Shakir | But he who fears an inclination to a wrong course or an act of disobedience on the part of the testator, and effects an agreement between the parties, there is no blame on him. Surely Allah is Forgiving, Merciful. |
| Sarwar | One who is afraid of the testator's deviations and sin and settles the matter among the parties involved, he has not committed a sin. God is All-forgiving and All-merciful. |
| Khalifa | If one sees gross injustice or bias on the part of a testator, and takes corrective action to restore justice to the will, he commits no sin. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | But he who fears from a testator some unjust act or wrong-doing, and thereupon he makes peace between the parties concerned, there shall be no sin on him. Certainly, Allah is Oft-Forgiving, Most Merciful. |
| H/K/Saheeh | But if one fears from the bequeather [some] error or sin and corrects that which is between them, there is no sin upon him. Indeed, Allah is Forgiving and Merciful. |
| Malik | But there is no blame on the one who suspects an error or an injustice on the part of the testator and brings about a settlement among the parties. Allah is Forgiving, Merciful.[182] |
| QXP | (The one who makes a will, the testator, is likely to make errors of omission or commission.) So, if anyone, who has heard the will, fears from a testator some bias or diminishing of a due right, and then makes proper adjustments to bring about an amicable and acceptable settlement between the concerned parties, he will not be harming his own character. Verily, Allah is Absolver of imperfections, Merciful. ('Ithm' = A dragging violation that harms the human personality or potential). |
| Maulana Ali | But if one fears a wrong or a sinful course on the part of the testator, and effects an agreement between the parties, there is no blame on him. Surely Allah is Forgiving, Merciful. |
| Free Minds | If anyone fears harm or sin from his beneficiary, then reconcile what is between them. God is Forgiving, Merciful. |
| Qaribullah | He who fears injustice or sin on the part of a testator and brings about a settlement among the parties incurs no guilt. Allah is the Forgiver and the Most Merciful. |
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| George Sale | Howbeit he who apprehendeth from the testator any mistake or injustice, and shall compose the matter between them, that shall be no crime in him, for God is gracious and merciful. |
| JM Rodwell | But he who feareth from the testator any mistake or wrong, and shall make a settlement between the parties-that shall be no wrong in him: verily, God is Lenient, Merciful. |
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| Asad | If, however, one has reason to fear that the testator has committed a mistake or a [deliberate] wrong, and thereupon brings about a settlement between the heirs, he will incur no sin [thereby]. Verily, God is much-forgiving, a dispenser of grace. |
al-Baqarah 002:183
| 2:183 ياايها الذين امنوا كتب عليكم الصيام كما كتب على الذين من قبلكم لعلكم تتقون |
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| Transliteration | Ya ayyuha allatheena amanoo kutiba AAalaykumu alssiyamu kama kutiba AAala allatheena min qablikum laAAallakum tattaqoona |
| Literal | You, you those who believed, it is dictated/ordered on you the fasting , as it is dictated/ordered on those from before you, maybe you fear and obey (God). |
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| Yusuf Ali | O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint,- |
| Pickthal | O ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that ye may ward off (evil); |
| Arberry | O believers, prescribed for you is the Fast, even as it was prescribed for those that were before you -- haply you will be godfearing -- |
| Shakir | O you who believe! fasting is prescribed for you, as it was prescribed for those before you, so that you may guard (against evil). |
| Sarwar | Believers, fasting has been made mandatory for you as it was made mandatory for the people before you, so that you may have fear of God. |
| Khalifa | O you who believe, fasting is decreed for you, as it was decreed for those before you, that you may attain salvation. |
| Hilali/Khan | O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious - see V.2:2). |
| H/K/Saheeh | O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous |
| Malik | O believers! Fasting is prescribed for you as it was prescribed for those before you so that you may learn self-restraint.[183] |
| QXP | (Creating an ideal civilized society requires self-discipline, self-control and restraint among the individuals.) O You who have chosen to be graced with belief! Abstinence is prescribed for you as it was prescribed to nations before you so that you benefit from this training, and get empowered to walk aright. |
| Maulana Ali | O you who believe, fasting is prescribed for you, as it was prescribed for those before you, so that you may guard against evil. |
| Free Minds | O you who believe, fasting is decreed for you as it was decreed for those before you perhaps you may be righteous. |
| Qaribullah | Believers, fasting is decreed for you as it was decreed for those before you; perchance you will be cautious. |
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| George Sale | O true believers, a fast is ordained you, as it was ordained unto those before you, that ye may fear God. |
| JM Rodwell | O believers! a Fast is prescribed to you as it was prescribed to those before you, that ye may fear God, |
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| Asad | O YOU who have attained to faith! Fasting is ordained for you as it was ordained for those before you, so that you might remain conscious of God: |
al-Baqarah 002:184
| 2:184 اياما معدودات فمن كان منكم مريضا او على سفر فعدة من ايام اخر وعلى الذين يطيقونه فدية طعام مسكين فمن تطوع خيرا فهو خير له وان تصوموا خير لكم ان كنتم تعلمون |
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| Transliteration | Ayyaman maAAdoodatin faman kana minkum mareedan aw AAala safarin faAAiddatun min ayyamin okhara waAAala allatheena yuteeqoonahu fidyatun taAAamu miskeenin faman tatawwaAAa khayran fahuwa khayrun lahu waan tasoomoo khayrun lakum in kuntum taAAlamoona |
| Literal | Days/times counted/numbered, so who was from you sick/diseased or on (a) journey/trip/voyage, so numbered/counted from other days/times, and on those who (can) endure/tolerate/bear it a ransom/redemption (of) feeding a poorest of poor/poor oppressed, so who volunteered goodness/generosity , so it is best for him, and that you fast (it is) best for you, if you are knowing. |
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| Yusuf Ali | (Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (Should be made up) from days later. For those who can do it (With hardship), is a ransom, the feeding of one that is indigent. But he that will give more, of his own free will,- it is better for him. And it is better for you that ye fast, if ye only knew. |
| Pickthal | (Fast) a certain number of days; and (for) him who is sick among you, or on a journey, (the same) number of other days; and for those who can afford it there is a ransom: the feeding of a man in need - but whoso doeth good of his own accord, it is better for him: and that ye fast is better for you if ye did but know - |
| Arberry | for days numbered; and if any of you be sick, or if he be on a journey, then a number of other days; and for those who are able to fast, a redemption by feeding a poor man. Yet better it is for him who volunteers good, and that you should fast is better for you, if you but know; |
| Shakir | For a certain number of days; but whoever among you is sick or on a journey, then (he shall fast) a (like) number of other days; and those who are not able to do it may effect a redemption by feeding a poor man; so whoever does good spontaneously it is better for him; and that you fast is better for you if you know. |
| Sarwar | Fasting is only for a certain number of days. One who is sick or on a journey has to fast the same number of days at another time. Those who can afford a redemption should feed a poor person. Good deeds performed on one's own initiative will be rewarded. However, fasting is better and will be rewarded. Would that you knew this! |
| Khalifa | Specific days (are designated for fasting); if one is ill or traveling, an equal number of other days may be substituted. Those who can fast, but with great difficulty, may substitute feeding one poor person for each day of breaking the fast. If one volunteers (more righteous works), it is better. But fasting is the best for you, if you only knew. |
| Hilali/Khan | (Observing Saum (fasts)) for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g. an old man, etc.), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you know. |
| H/K/Saheeh | [Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them] then an equal number of days [are to be made up]. And upon those who are able [to fast, but with hardship] a ransom [as substitute] of feeding a poor person [each day]. And whoever volunteers excess it is better for him. But to fast is best for you, if you only knew. |
| Malik | Fast the prescribed number of days; except if any of you is ill or on a journey, then fast a similar number of days later. For those who can not endure it for medical reasons, there is a ransom: the feeding of one poor person for each missed day. Whoever does more good than this voluntarily, it is better for him. However, if you truly understand the rationale of fasting, it is better for you to fast.[184] |
| QXP | Just a certain number of days. But, if any of you is sick or is traveling, the number of days should be made up later. For those who can go through Abstinence only with hardship, there is compensation, the feeding of an indigent. Any additional charity will mean additional reward. However, if you knew better, the training course of Abstinence is good for you. |
| Maulana Ali | For a certain number of days. But whoever among you is sick or on a journey, (he shall fast) a (like) number of other days. And those who find it extremely hard may effect redemption by feeding a poor man. So whoever does good spontaneously, it is better for him; and that you fast is better for you if you know. |
| Free Minds | A few number of days. Whoever of you is ill or traveling, then the same number from different days; and as for those who can do so but with difficulty, they may redeem by feeding the needy. And whoever does good voluntarily, then it is better for him. And if you fast it is better for you if you knew. |
| Qaribullah | (Fast) a certain number of days, but if any one of you is ill or on a journey let him (fast) a similar number of days later on; and for those who are unable (tofast), there is a ransom the feeding of a needy person. Whosoever volunteers good, it is good for him; but to fast is better for you, if you but knew. |
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| George Sale | A certain number of days shall ye fast: But he among you who shall be sick, or on a journey, shall fast an equal number of other days. And those who can keep it, and do not, must redeem their neglect by maintaining of a poor man. And he who voluntarily dealeth better with the poor man than he is obliged, this shall be better for him. But if ye fast it will be better for you, if ye knew it. |
| JM Rodwell | For certain days. But he among you who shall be sick, or on a journey, shall fast that same number of other days: and as for those who are able to keep it and yet break it, the expiation of this shall be the maintenance of a poor man. And he who of his own |
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| Asad | [fasting] during a certain number of days. But whoever of you is ill, or on a journey, [shall fast instead for the same] number of other days; and [in such cases] it is incumbent upon those who can afford it to make sacrifice by feeding a needy person. And whoever does more good than he is bound to do does good unto himself thereby; for to fast is to do good unto yourselves - if you but knew it. |
al-Baqarah 002:185
| 2:185 شهر رمضان الذي انزل فيه القران هدى للناس وبينات من الهدى والفرقان فمن شهد منكم الشهر فليصمه ومن كان منكم مريضا او على سفر فعدة من ايام اخر يريد الله بكم اليسر ولايريد بكم العسر ولتكملوا العدة ولتكبروا الله على ماهداكم ولعلكم تشكرون |
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| Transliteration | Shahru ramadana allathee onzila feehi alqur-anu hudan lilnnasi wabayyinatin mina alhuda waalfurqani faman shahida minkumu alshshahra falyasumhu waman kana mareedan aw AAala safarin faAAiddatun min ayyamin okhara yureedu Allahu bikumu alyusra wala yureedu bikumu alAAusra walitukmiloo alAAiddata walitukabbiroo Allaha AAala ma hadakum walaAAallakum tashkuroona |
| Literal | (The) month (of) Ramadan , which the Koran was descended in it, (is) guidance to the people, and evidences from the guidance and the Separator of Right and Wrong/Koran , so who witnessed from you the month, so he should fast it (E) , and who was sick/diseased or on (a) journey/trip/voyage, so numbered/counted from other days. God wills/wants with you the ease/flexibility and does not want with you the difficulty/hardship , and to complete the term , and to greaten/magnify God on what He guided you, and maybe you thank/be grateful . |
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| Yusuf Ali | Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful. |
| Pickthal | The month of Ramadan in which was revealed the Qur'an, a guidance for mankind, and clear proofs of the guidance, and the Criterion (of right and wrong). And whosoever of you is present, let him fast the month, and whosoever of you is sick or on a journey, (let him fast the same) number of other days. Allah desireth for you ease; He desireth not hardship for you; and (He desireth) that ye should complete the period, and that ye should magnify Allah for having guided you, and that peradventure ye may be thankful. |
| Arberry | the month of Ramadan, wherein the Koran was sent down to be a guidance to the people, and as clear signs of the Guidance and the Salvation. So let those of you, who are present at the month, fast it; and if any of you be sick, or if he be on a journey, then a number of other days; God desires ease for you, and desires not hardship for you; and that you fulfil the number, and magnify God that He has guided you, and haply you will be thankful. |
| Shakir | The month of Ramazan is that in which the Quran was revealed, a guidance to men and clear proofs of the guidance and the distinction; therefore whoever of you is present in the month, he shall fast therein, and whoever is sick or upon a journey, then (he shall fast) a (like) number of other days; Allah desires ease for you, and He does not desire for you difficulty, and (He desires) that you should complete the number and that you should exalt the greatness of Allah for His having guided you and that you may give thanks. |
| Sarwar | The month of Ramadan is the month in which the Quran was revealed; a guide for the people, the most authoritative of all guidance and a criteria to discern right from wrong. Anyone of you who knows that the month of Ramadan has begun, he must start to fast. Those who are sick or on a journey have to fast the same number of days at another time. God does not impose any hardship upon you. He wants you to have comfort so that you may complete the fast, glorify God for His having given you guidance, and that, perhaps, you would give Him thanks |
| Khalifa | Ramadan is the month during which the Quran was revealed, providing guidance for the people, clear teachings, and the statute book. Those of you who witness this month shall fast therein. Those who are ill or traveling may substitute the same number of other days. GOD wishes for you convenience, not hardship, that you may fulfill your obligations, and to glorify GOD for guiding you, and to express your appreciation. |
| Hilali/Khan | The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Saum (fasts) that month, and whoever is ill or on a journey, the same number (of days which one did not observe Saum (fasts) must be made up) from other days. Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah (i.e. to say Takbeer (Allahu-Akbar; Allah is the Most Great) on seeing the crescent of the months of Ramadan and Shawwal) for having guided you so that you may be grateful to Him. |
| H/K/Saheeh | The month of Ramadhan [is that] in which was revealed the Qurâ an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it; and whoever is ill or on a journey then an equal number of other days. Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful. |
| Malik | It is the month of Ramadhan in which the Qur’an was revealed, a guidance for mankind with clear teachings showing the Right Way and a criterion of truth and falsehood. Therefore, anyone of you who witnesses that month should fast therein, and whoever is ill or upon a journey shall fast a similar number of days later on. Allah intends your well-being and does not want to put you to hardship. He wants you to complete the prescribed period so that you should glorify His Greatness and render thanks to Him for giving you guidance.[185] |
| QXP | The month of Ramadhan has been chosen for your collective training because this is the month in which Revelation of the Qur'an began (with the most revolutionary and Benevolent Message ever). It is Guidance for mankind, and it clearly explains the 'why' of every Rule. And it is the Criterion of right and wrong. So, whoever is at home during this month should participate in the program. Whoever of you is sick or on a journey, let him do Abstinence later. Allah desires for you ease. He desires not hardship for you - and that you should complete the period. (Do not treat this program as just a ritual). The objective of this training is to establish the Greatness of Allah on earth for having placed you on a well-lighted road, and then being practically grateful by sharing His Bounties with others. |
| Maulana Ali | The month of Ramadan is that in which the Qur'an was revealed, a guidance to men and clear proofs of the guidance and the Criterion. So whoever of you is present in the month, he shall fast therein, and whoever is sick or on a journey, (he shall fast) a (like) number of other days. Allah desires ease for you, and He desires not hardship for you, and (He desires) that you should complete the number and that you should exalt the greatness of Allah for having guided you and that you may give thanks. |
| Free Minds | A month in early autumn, in which the Quran was sent down as a guide to the people and a clarification of the guidance and the criterion. Therefore, whoever of you can observe the season, then let him fast therein. And whoever is ill or traveling, then the same number from different days. God wants to bring you ease and not to bring you hardship; and so that you may complete the count, and glorify God for what He has guided you, that you may be thankful. |
| Qaribullah | The month of Ramadan is the month in which the Koran was sent down, a guidance for people, and clear verses of guidance and the criterion. Therefore, whoever of you witnesses the month, let him fast. But he who is ill, or on a journey shall (fast) a similar number (of days) later on. Allah wants ease for you and does not want hardship for you. And that you fulfill the number of days and exalt Allah who has guided you in order that you be thankful. |
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| George Sale | The month of Ramadan shall ye fast, in which the Koran was sent down from heaven, a direction unto men, and declarations of direction, and the distinction between good and evil. Therefore let him among you who shall be present in this month, fast the same month; but he who shall be sick, or on a journey, shall fast the like number of other days. God would make this an ease unto you, and would not make it a difficulty unto you; that ye may fulfill the number of days, and glorify God, for that he hath directed you, and that ye may give thanks. |
| JM Rodwell | As to the month Ramadhan in which the Koran was sent down to be man's guidance, and an explanation of that guidance, and of that illumination, as soon as any one of you observeth the moon, let him set about the fast; but he who is sick, or upon a journey, |
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| Asad | It was the month of Ramadan in which the Qur'an was [first] bestowed from on high as a guidance unto man and a self-evident proof of that guidance, and as the standard by which to discern the true from the false. Hence, whoever of you lives to see this month shall fast throughout it; but he that is ill, or on a journey, [shall fast instead for the same] number of other days. God wills that you shall have ease, and does not will you to suffer hardship; but [He desires] that you complete the number [of days required], and that you extol God for His having guided you aright, and that you render your thanks [unto Him]. |
al-Baqarah 002:186
| 2:186 واذا سالك عبادي عني فاني قريب اجيب دعوة الداع اذا دعان فليستجيبوا لي وليؤمنوا بي لعلهم يرشدون |
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| Transliteration | Wa-itha saalaka AAibadee AAannee fa-innee qareebun ojeebu daAAwata alddaAAi itha daAAani falyastajeeboo lee walyu/minoo bee laAAallahum yarshudoona |
| Literal | And if My worshippers/slaves asked/questioned you about Me, so I am near/close, I answer/reply the caller's/requester's call/request/prayer if (he) called/requested/prayed (to) Me , so they should answer/reply to Me and they should believe in Me (E), maybe they be correctly guided . |
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| Yusuf Ali | When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way. |
| Pickthal | And when My servants question thee concerning Me, then surely I am nigh. I answer the prayer of the suppliant when he crieth unto Me. So let them hear My call and let them trust in Me, in order that they may be led aright. |
| Arberry | And when My servants question thee concerning Me -- I am near to answer the call of the caller, when he calls to Me; so let them respond to Me, and let them believe in Me; haply so they will go aright. |
| Shakir | And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way. |
| Sarwar | (Muhammad), if any of My servants ask you about Me, tell them that the Lord says, "I am near; I accept the prayers of those who pray." Let My servants answer My call and believe in Me so that perhaps they may know the right direction. |
| Khalifa | When My servants ask you about Me, I am always near. I answer their prayers when they pray to Me. The people shall respond to Me and believe in Me, in order to be guided. |
| Hilali/Khan | And when My slaves ask you (O Muhammad SAW) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright. |
| H/K/Saheeh | And when My servants ask you, [O Muúammad], concerning Me indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided. |
| Malik | When my servants question you about Me, tell them that I am very close to them. I answer the prayer of every suppliant when he calls Me; therefore, they should respond to Me and put their trust in Me, so that they may be rightly guided.[186] |
| QXP | (This training program has nothing to do with asceticism or self-denial in any way. The mystics think that enduring hardships and denying themselves the basic needs will bring them close to God). And if My servants ask you concerning Me, behold, I am indeed near. I respond to the call of whoever calls, whenever he calls unto Me. So let them hear My Call and let them trust in Me, that they may be led aright. |
| Maulana Ali | And when My servants ask thee concerning Me, surely I am nigh. I answer the prayer of the suppliant when he calls on Me, so they should hear My call and believe in Me that they may walk in the right way. |
| Free Minds | And if My servants ask you about Me, I am near answering the calls of those who call to Me. So let them respond to Me and believe in Me that they may be guided. |
| Qaribullah | When My worshipers ask you about Me, I am near. I answer the supplication of the suppliant when he calls to Me; therefore, let them respond to Me and let them believe in Me, in order that they will be righteous. |
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| George Sale | When my servants ask thee concerning me, verily I am near; I will hear the prayer of him that prayeth, when he prayeth unto me: But let them hearken unto me, and believe in me, that they may be rightly directed. |
| JM Rodwell | And when my servants ask thee concerning me, then will I be nigh unto them. I will answer the cry of him that crieth, when he crieth unto me: but let them hearken unto me, and believe in me, that they may proceed aright. |
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| Asad | AND IF My servants ask thee about Me - behold, I am near; I respond to the call of him who calls, whenever he calls unto Me: let them, then, respond unto Me, and believe in Me, so that they might follow the right way. |
al-Baqarah 002:187
| 2:187 احل لكم ليلة الصيام الرفث الى نسائكم هن لباس لكم وانتم لباس لهن علم الله انكم كنتم تختانون انفسكم فتاب عليكم وعفا عنكم فالان باشروهن وابتغوا ماكتب الله لكم وكلوا واشربوا حتي يتبين لكم الخيط الابيض من الخيط الاسود من الفجر ثم اتموا الصيام الى الليل ولاتباشروهن وانتم عاكفون في المساجد تلك حدود الله فلا تقربوهاكذلك يبين الله اياته للناس لعلهم يتقون |
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| Transliteration | Ohilla lakum laylata alssiyami alrrafathu ila nisa-ikum hunna libasun lakum waantum libasun lahunna AAalima Allahu annakum kuntum takhtanoona anfusakum fataba AAalaykum waAAafa AAankum faal-ana bashiroohunna waibtaghoo ma kataba Allahu lakum wakuloo waishraboo hatta yatabayyana lakumu alkhaytu al-abyadu mina alkhayti al-aswadi mina alfajri thumma atimmoo alssiyama ila allayli wala tubashiroohunna waantum AAakifoona fee almasajidi tilka hudoodu Allahi fala taqrabooha kathalika yubayyinu Allahu ayatihi lilnnasi laAAallahum yattaqoona |
| Literal | (It) became/is permitted/allowed to you (the) night of the fasting the obscenity/ indecency (intercourse), to your women (wives), they are (F) a cover/wives to you and you are a cover/husbands tothem (F), God knew that you were betraying/being unfaithful (to) yourselves, so He forgave on you, and He forgave/pardoned on you, so now touch their (F) outer skin , and desire (seek) what God has written/dictated for you, and eat and drink until the thread the white appears from the thread the black from the dawn , then complete the fasting to the night and do not touch their outer skin (while) you are devoting in the mosques/places of worshipping God. Those are God's limits/orders , so do not approach/near it, like that God clarifies His verses/evidences to the people, maybe they fear and obey (God). |
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| Yusuf Ali | Permitted to you, on the night of the fasts, is the approach to your wives. They are your garments and ye are their garments. Allah knoweth what ye used to do secretly among yourselves; but He turned to you and forgave you; so now associate with them, and seek what Allah Hath ordained for you, and eat and drink, until the white thread of dawn appear to you distinct from its black thread; then complete your fast Till the night appears; but do not associate with your wives while ye are in retreat in the mosques. Those are Limits (set by) Allah: Approach not nigh thereto. Thus doth Allah make clear His Signs to men: that they may learn self-restraint. |
| Pickthal | It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil). |
| Arberry | Permitted to you, upon the night of the Fast, is to go in to your wives; -- they are a vestment for you, and you are a vestment for them. God knows that you have been betraying yourselves, and has turned to you and pardoned you. So now lie with them, and seek what God has prescribed for you. And eat and drink, until the white thread shows clearly to you from the black thread at the dawn; then complete the Fast unto the night, and do not lie with them while you cleave to the mosques. Those are God's bounds; keep well within them. So God makes clear His signs to men; haply they will be godfearing. |
| Shakir | It is made lawful to you to go into your wives on the night of the fast; they are an apparel for you and you are an apparel for them; Allah knew that you acted unfaithfully to yourselves, so He has turned to you (mercifully) and removed from you (this burden); so now be in contact with them and seek what Allah has ordained for you, and eat and drink until the whiteness of the day becomes distinct from the blackness of the night at dawn, then complete the fast till night, and have not contact with them while you keep to the mosques; these are the limits of Allah, so do not go near them. Thus does Allah make clear His communications for men that they may guard (against evil). |
| Sarwar | It is made lawful for you, during the nights of fasting, to have carnal relations with your wives. They are your garments and you are their garments. God knew that you were deceiving yourselves. He relented towards you and forgave you. Now it is lawful for you to have carnal relations with your wives and follow what God has commanded. Eat and drink until the white streak of dawn becomes distinguishable from darkness. Complete your fast, starting from dawn to dusk. It is not lawful to have carnal relations with your wives during i'tikaf in the mosque. Such are the limits of the laws of God. Do not come close to transgressing them. Thus has God explained His evidence to men so that perhaps they will have fear of God. |
| Khalifa | Permitted for you is sexual intercourse with your wives during the nights of fasting. They are the keepers of your secrets, and you are the keepers of their secrets. GOD knew that you used to betray your souls, and He has redeemed you, and has pardoned you. Henceforth, you may have intercourse with them, seeking what GOD has permitted for you. You may eat and drink until the white thread of light becomes distinguishable from the dark thread of night at dawn. Then, you shall fast until sunset. Sexual intercourse is prohibited if you decide to retreat to the masjid (during the last ten days of Ramadan). These are GOD's laws; you shall not transgress them. GOD thus clarifies His revelations for the people, that they may attain salvation. |
| Hilali/Khan | It is made lawful for you to have sexual relations with your wives on the night of As-Saum (the fasts). They are Leebas (i.e. body cover, or screen, or Sakan, (i.e. you enjoy the pleasure of living with her - as in Verse 7:189) Tafsir At-Tabaree), for you and you are the same for them. Allah knows that you used to deceive yourselves, so He turned to you (accepted your repentance) and forgave you. So now have sexual relations with them and seek that which Allah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Saum (fast) till the nightfall. And do not have sexual relations with them (your wives) while you are in Itikaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques. These are the limits (set) by Allah, so approach them not. Thus does Allah make clear His Ayat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allahs set limits, orders, etc.) to mankind that they may become Al-Muttaqoon (the pious - see V.2:2). |
| H/K/Saheeh | It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. They are clothing for you and you are clothing for them. Allah knows that you used to deceive yourselves, so He accepted your repentance and forgave you. So now, have relations with them and seek that which Allah has decreed for you. And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the sunset. And do not have relations with them as long as you are staying for worship in the mosques. These are the limits [set by] Allah, so do not approach them. Thus does Allah make clear His ordinances to the people that they may become righteous. |
| Malik | It is made lawful for you to approach your wives during the night of the fast; they are an apparel for you and you for them. Allah knows that you were committing dishonesty to your souls. So He has relented towards you and pardoned you. Now, you may approach and seek what Allah has written for you. Eat and drink until the white thread of dawn appears to you distinct from the black thread of night, then complete your fast till nightfall. Do not approach your wives during I‘htikaf (retreat in the mosques in last ten days of Ramadhan). These are the limits set by Allah: do not ever violate them. Thus Allah makes His revelations clear to mankind so that they may guard themselves against evil.[187] |
| QXP | (The Abstinence is only for the daytime. Eating, drinking, and going to your wives is not forbidden during the night). It is Lawful to go to your wives on the night of the Abstinence. They are your garments and you are their garments - close to each other, source of mutual comfort, complementing each other, trustworthy and keepers of privacy, reason for décor, and redressers of faults. ('Libas' embraces all the meanings given). Allah turns to you in Kindness and dispels and pardons your unworthy fears of disobedience at night. Freeing yourselves of misconceptions, keep seeking in life that Allah has decreed to be available for you. So, eat and drink until the white line of dawn becomes distinct for you from the black line of night. Then you shall be in Abstinence until night begins to fall. During this training program, some of you will be called on deputation in local Centers of the Divine Order. (This will be an assignment from the State. During that special duty you will learn, consult and plan the governmental and social affairs). So you will have to divert your attention from personal matters, even from intimately touching your wives. These are the limits imposed by Allah, so overstep them not. Thus it is that Allah explains His Messages to mankind that they may walk aright. |
| Maulana Ali | It is made lawful for you to go in to your wives on the night of the fast. They are an apparel for you and you are an apparel for them. Allah knows that you acted unjustly to yourselves, so He turned to you in mercy and removed (the burden) from you. So now be in contact with them and seek what Allah has ordained for you, and eat and drink until the whiteness of the day becomes distinct from the blackness of the night at dawn, then complete the fast till nightfall, and touch them not while you keep to the mosques. These are the limits of Allah, so go not near them. Thus does Allah make clear His messages for men that they may keep their duty. |
| Free Minds | It has been made lawful for you during the night of fasting to approach your women sexually. They are a garment for you and you are a garment for them. God knows that you used to betray your souls so He has accepted your repentance, and forgiven you; now you may approach them and seek what God has written for you. And you may eat and drink until the white thread is distinct from the black thread of dawn; then you shall complete the fast until night; and do not approach them while you are devoted in the temples. These are God's boundaries, so do not transgress them. It is thus that God makes His revelations clear to the people that they may be righteous. |
| Qaribullah | Permitted to you, on the night of the Fast, is the approach to your wives; they are raiments for you, as you are raiments for them. Allah knows that you have been deceiving yourselves. He has accepted and pardoned you. Therefore, you may now touch them and seek what Allah has ordained for you. Eat and drink until the white thread becomes clear to you from a black thread at the dawn. Then resume the fast till nightfall and do not touch them while you cleave to the mosques. These are the Bounds of Allah, do not come near them. As such He makes known His verses to people so that they will be cautious. |
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| George Sale | It is lawful for you on the night of the fast to go in unto your wives; they are a garment unto you, and ye are a garment unto them. God knoweth that ye defraud your selves therein, wherefore he turneth unto you, and forgiveth you. Now therefore go in unto them; and earnestly desire that which God ordaineth you, and eat and drink until ye can plainly distinguish a white thread from a black thread by the day-break: Then keep the fast until night, and go not in unto them, but be constantly present in the places of worship. These are the prescribed bounds of God, therefore draw not near them to transgress them. Thus God declareth his signs unto men, that they may fear him. |
| JM Rodwell | You are allowed on the night of the fast to approach your wives: they are your garment and ye are their garment. God knoweth that ye defraud yourselves therein, so He turneth unto you and forgiveth you! Now, therefore, go in unto them with full desire for |
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| Asad | IT IS lawful for you to go in unto your wives during the night preceding the [day's] fast: they are as a garment for you, and you are as a garment for them. God is aware that you would have deprived yourselves of this right, and so He has turned unto you in His mercy and removed this hardship from you. Now, then, you may lie with them skin to skin, and avail yourselves of that which God has ordained for you, and eat and drink until you can discern the white streak of dawn against the blackness of night, and then resume fasting until nightfall; but do not lie with them skin to skin when you are about to abide.in meditation in houses of worship. These are the bounds set by God: do not, then, offend against them - [for] it is thus that God makes clear His messages unto mankind, so that they might remain conscious of Him. |
al-Baqarah 002:188
| 2:188 ولاتاكلوا اموالكم بينكم بالباطل وتدلوا بها الى الحكام لتاكلوا فريقا من اموال الناس بالاثم وانتم تعلمون |
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| Transliteration | Wala ta/kuloo amwalakum baynakum bialbatili watudloo biha ila alhukkami lita/kuloo fareeqan min amwali alnnasi bial-ithmi waantum taAAlamoona |
| Literal | And do not eat/consume your properties/wealths between you with the falsehood and you push down (as a means to approach) with it, to the rulers/governors to eat a group (portion) from the people's properties/wealths with a sin/crime and you know. |
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| Yusuf Ali | And do not eat up your property among yourselves for vanities, nor use it as bait for the judges, with intent that ye may eat up wrongfully and knowingly a little of (other) people's property. |
| Pickthal | And eat not up your property among yourselves in vanity, nor seek by it to gain the hearing of the judges that ye may knowingly devour a portion of the property of others wrongfully. |
| Arberry | Consume not your goods between you in vanity; neither proffer it to the judges, that you may sinfully consume a portion of other men's goods, and that wittingly. |
| Shakir | And do not swallow up your property among yourselves by false means, neither seek to gain access thereby to the judges, so that you may swallow up a part of the property of men wrongfully while you know. |
| Sarwar | Do not use your property among yourselves in illegal ways and then deliberately bribe the rulers with your property so that you may wrongly acquire the property of others. |
| Khalifa | You shall not take each others' money illicitly, nor shall you bribe the officials to deprive others of some of their rights illicitly, while you know. |
| Hilali/Khan | And eat up not one anothers property unjustly (in any illegal way e.g. stealing, robbing, deceiving, etc.), nor give bribery to the rulers (judges before presenting your cases) that you may knowingly eat up a part of the property of others sinfully. |
| H/K/Saheeh | And do not consume one another's wealth unjustly or send it [in bribery] to the rulers in order that [they might aid] you [to] consume a portion of the wealth of the people in sin, while you know [it is unlawful]. |
| Malik | Do not misappropriate one another’s property unjustly, nor bribe the judges, in order to misappropriate a part of other people’s property, sinfully and knowingly.[188] |
| QXP | (When you abstain from the Permissible during the annual training period, you empower yourselves to easily refrain from the forbidden.) So, devour not the wealth and property of one another unjustly, nor bribe the officials or the judges to deprive others of their possessions. Know that this kind of behavior drags down the individual and collective potential of the society. |
| Maulana Ali | And swallow not up your property among yourselves by false means, nor seek to gain access thereby to the judges, so that you may swallow up a part of the property of men wrongfully while you know. |
| Free Minds | And do not consume your money between you unjustly by bribing the decision makers so that you may consume a part of the other people's money sinfully while you know! |
| Qaribullah | Do not consume your wealth between you in falsehood; neither propose it to judges, in order that you sinfully consume a portion of the people's wealth, while you know. |
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| George Sale | Consume not your wealth among your selves in vain; nor present it unto judges, that ye may devour part of men's substance unjustly, against your own consciences. |
| JM Rodwell | Consume not your wealth among yourselves in vain things, nor present it to judges that ye may consume a part of other men's wealth unjustly, while ye know the sin which ye commit. |
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| Asad | AND DEVOUR NOT one another's possessions wrongfully, and neither employ legal artifices with a view to devouring sinfully, and knowingly, anything that by right belongs to others. |
al-Baqarah 002:189
| 2:189 يسألونك عن الاهلة قل هي مواقيت للناس والحج وليس البر بان تاتوا البيوت من ظهورها ولكن البر من اتقى واتوا البيوت من ابوابها واتقوا الله لعلكم تفلحون |
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| Transliteration | Yas-aloonaka AAani al-ahillati qul hiya mawaqeetu lilnnasi waalhajji walaysa albirru bi-an ta/too albuyoota min thuhooriha walakinna albirra mani ittaqa wa/too albuyoota min abwabiha waittaqoo Allaha laAAallakum tuflihoona |
| Literal | They ask/question you about the crescents . Say: "It is appointed times to the people, and the pilgrimage , and the righteousness is not that you come to the houses/homes from its backs, and but the righteousness (is) who feared and obeyed (God), and came (to) the houses/homes from its doors/entrances. And fear and obey God, maybe you succeed/win." |
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| Yusuf Ali | They ask thee concerning the New Moons. Say: They are but signs to mark fixed periods of time in (the affairs of) men, and for Pilgrimage. It is no virtue if ye enter your houses from the back: It is virtue if ye fear Allah. Enter houses through the proper doors: And fear Allah: That ye may prosper. |
| Pickthal | They ask thee, (O Muhammad), of new moons, say: They are fixed seasons for mankind and for the pilgrimage. It is not righteousness that ye go to houses by the backs thereof (as do the idolaters at certain seasons), but the righteous man is he who wardeth off (evil). So go to houses by the gates thereof, and observe your duty to Allah, that ye may be successful. |
| Arberry | They will question thee concerning the new moons. Say: 'They are appointed times for the people, and the Pilgrimage.' It is not piety to come to the houses from the backs of them; but piety is to be godfearing; so come to the houses by their doors, and fear God; haply so you will prosper. |
| Shakir | They ask you concerning the new moon. Say: They are times appointed for (the benefit of) men, and (for) the pilgrimage; and it is not righteousness that you should enter the houses at their backs, but righteousness is this that one should guard (against evil); and go into the houses by their doors and be careful (of your duty) to Allah, that you may be successful. |
| Sarwar | (Muhammad), they ask you about the different phases of the moon. Tell them that they are there to indicate to people the phases of time and the pilgrimage season. It is not a righteous act to enter houses from the back. Righteousness is to be pious and enter the houses from the front door. Have fear of God so that perhaps you will have lasting happiness. |
| Khalifa | They ask you about the phases of the moon! Say, "They provide a timing device for the people, and determine the time of Hajj." It is not righteous to beat around the bush; righteousness is attained by upholding the commandments and by being straightforward. You shall observe GOD, that you may succeed. |
| Hilali/Khan | They ask you (O Muhammad SAW) about the new moons. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage. It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back but Al-Birr (is the quality of the one) who fears Allah. So enter houses through their proper doors, and fear Allah that you may be successful. |
| H/K/Saheeh | They ask you, [O Muúammad], about the new moons. Say, "They are measurements of time for the people and for úajj." And it is not righteousness to enter houses from the back, but righteousness is [in] one who fears Allah. And enter houses from their doors. And fear Allah that you may succeed. |
| Malik | They question you about the new moon. Tell them: it is to determine the periods of time for the benefit of mankind and for the Hajj (pilgrimage). It is not righteous to enter your houses from the back doors during Hajj times. Righteousness is to fear Allah. Enter your houses through the proper doors and fear Allah so that you may prosper.[189] |
| QXP | (The exhortation of righteousness must not be considered confined to the Month of Ramadan.) They ask you (O the Messenger) about the phases of the Moon. Say, "They should serve as signs to mark certain timings for people. And for Hajj." (Misconceptions and superstitions about the sun and the moon have nothing to do with righteousness). You attain righteousness by upholding the Commands in a straightforward manner. Exponential development of humanity cannot be achieved by entering the System through the back door of ritualism - just as you must not enter houses through the back doors (2:177). (Since there is no such thing as a part-time Muslim) you shall be mindful of Allah all the time in order to reap a rich harvest. ((2:138), (2:208)). |
| Maulana Ali | They ask thee of the new moons. Say: They are times appointed for men, and (for) the pilgrimage. And it is not righteousness that you enter the houses by their backs, but he is righteous who keeps his duty. And go into the houses by their doors; and keep your duty to Allah, that you may be successful. |
| Free Minds | They ask you regarding the new moons, Say: "They are a timing mechanism for the people as well as for the Pilgrimage." And piety is not that you would enter a home from its back, but piety is whomever is righteous and come to the homes from their main doors. And be aware of God that you may succeed. |
| Qaribullah | They question you about the crescents. Say: 'They are times fixed for people and for the pilgrimage. ' Righteousness does not consist in entering dwellings from the back. But righteousness is he who wardsoff (sin). Enter dwellings by their doors and fear Allah, so that you will prosper. |
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| George Sale | They will ask thee concerning the phases of the moon: Answer, they are times appointed unto men, and to shew the season of the pilgrimage to Mecca. It is not righteousness that ye enter your houses by the back parts thereof, but righteousness is of him who feareth God. Therefore enter your houses by their doors; and fear God, that ye may be happy. |
| JM Rodwell | They will ask thee of the new moons. SAY: They are periods fixed for man's service and for the Pilgrimage. There is no piety in entering your houses at the back, but piety consists in the fear of God. Enter your houses then by their doors; and fear God tha |
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| Asad | THEY WILL ASK thee about the new moons. Say: "They indicate the periods for [various doings of] mankind, including the pilgrimage." However, piety does not consist in your entering houses from the rear, [as it were,] but truly pious is he who is conscious of God. Hence, enter houses through their doors, and remain conscious of God, so that you might attain to a happy state. |
al-Baqarah 002:190
| 2:190 وقاتلوا في سبيل الله الذين يقاتلونكم ولاتعتدوا ان الله لايحب المعتدين |
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| Transliteration | Waqatiloo fee sabeeli Allahi allatheena yuqatiloonakum wala taAAtadoo inna Allaha la yuhibbu almuAAtadeena |
| Literal | And kill/fight in God's way/sake those who kill/fight you , and do not transgress/violate , that God does not love/like the transgressors/violators . |
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| Yusuf Ali | Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors. |
| Pickthal | Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not aggressors. |
| Arberry | And fight in the way of God with those; who fight with you, but aggress not: God loves not the aggressors. |
| Shakir | And fight in the way of Allah with those who fight with you, and do not exceed the limits, surely Allah does not love those who exceed the limits. |
| Sarwar | Fight for the cause of God, those who fight you, but do not transgress, for God does not love the transgressors. |
| Khalifa | You may fight in the cause of GOD against those who attack you, but do not aggress. GOD does not love the aggressors. |
| Hilali/Khan | And fight in the Way of Allah those who fight you, but transgress not the limits. Truly, Allah likes not the transgressors. (This Verse is the first one that was revealed in connection with Jihad, but it was supplemented by another (V.9:36)). |
| H/K/Saheeh | Fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors. |
| Malik | Fight in the cause of Allah with those who fight against you, but do not exceed the limits. Allah does not like transgressors.[190] |
| QXP | Fight in the Cause of Allah those who wage war against you, but do not commit aggression. Behold, Allah loves not aggressors. (22:39). |
| Maulana Ali | And fight in the way of Allah against those who fight against you but be not aggressive. Surely Allah loves not the aggressors. |
| Free Minds | And fight in the cause of God against those who fight you, but do not transgress, God does not like the aggressors. |
| Qaribullah | Fight in the way of Allah those who fight against you, but do not aggress. Allah does not love the aggressors. |
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| George Sale | And fight for the religion of God against those who fight against you, but transgress not by attacking them first, for God loveth not the transgressors. |
| JM Rodwell | And fight for the cause of God against those who fight against you: but commit not the injustice of attacking them first: God loveth not such injustice: |
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| Asad | AND FIGHT in God's cause against those who wage war against you, but do not commit aggression-for, verily, God does not love aggressors. |
al-Baqarah 002:191
| 2:191 واقتلوهم حيث ثقفتموهم واخرجوهم من حيث اخرجوكم والفتنة اشد من القتل ولاتقاتلوهم عند المسجد الحرام حتي يقاتلوكم فيه فان قاتلوكم فاقتلوهم كذلك جزاء الكافرين |
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| Transliteration | Waoqtuloohum haythu thaqiftumoohum waakhrijoohum min haythu akhrajookum waalfitnatu ashaddu mina alqatli wala tuqatiloohum AAinda almasjidi alharami hatta yuqatilookum feehi fa-in qatalookum faoqtuloohum kathalika jazao alkafireena |
| Literal | And fight/kill them, where/when you defeated/caught up with them , and bring/drive them out from where/when they brought/drove you out, and the treason/misguidance (is) stronger (worse than) the fighting/killing, and do not fight/kill them at the Mosque the Forbidden/Sacred , until they fight/kill you in it, so if they fought/killed you, so fight/kill them, like that is the disbelievers' reward/reimbursement . |
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| Yusuf Ali | And slay them wherever ye catch them, and turn them out from where they have Turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, slay them. Such is the reward of those who suppress faith. |
| Pickthal | And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution is worse than slaughter. And fight not with them at the Inviolable Place of Worship until they first attack you there, but if they attack you (there) then slay them. Such is the reward of disbelievers. |
| Arberry | And slay them wherever you come upon them, and expel them from where they expelled you; persecution is more grievous than slaying. But fight them not by the Holy Mosque until they should fight you there; then, if they fight you, slay them -- such is the recompense of unbelievers -- |
| Shakir | And kill them wherever you find them, and drive them out from whence they drove you out, and persecution is severer than slaughter, and do not fight with them at the Sacred Mosque until they fight with you in it, but if they do fight you, then slay them; such is the recompense of the unbelievers. |
| Sarwar | Slay them wherever you may catch them and expel them from the place from which they expelled you. The sin of disbelief in God is greater than committing murder. Do not fight them in the vicinity of the Sacred Mosque in Mecca unless they start to fight. Then slay them for it is the recompense that the disbelievers deserve. |
| Khalifa | You may kill those who wage war against you, and you may evict them whence they evicted you. Oppression is worse than murder. Do not fight them at the Sacred Masjid, unless they attack you therein. If they attack you, you may kill them. This is the just retribution for those disbelievers. |
| Hilali/Khan | And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah is worse than killing. And fight not with them at Al-Masjid-al-Haram (the sanctuary at Makkah), unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the disbelievers. |
| H/K/Saheeh | And kill them wherever you overtake them and expel them from wherever they have expelled you, and fitnah is worse than killing. And do not fight them at al-Masjid al-îaram until they fight you there. But if they fight you, then kill them. Such is the recompense of the disbelievers. |
| Malik | Kill them wherever they confront you in combat and drive them out of the places from which they have driven you. Though killing is bad, creating mischief is worse than killing. Do not fight them within the precincts of the Sacred Mosque unless they attack you there; but if they attack you, put them to the sword; that is the punishment for such unbelievers.[191] |
| QXP | (But if they keep on fighting), subdue them wherever you find them. And drive them out from where they have driven you out. For, oppression, cruelty and persecution are even more severely destructive than the killing in battle. And fight not against them near the Sacred House that is a Symbol of unified submission of all mankind to their Creator, unless they attack you therein. But if they attack you there, then fight against them. Such is the reward of those who refuse to acknowledge and then violate the sanctity of the Sanctuary of Peace for all humanity. (The Sacred Masjid in Makkah must be a safe Sanctuary and a source of peace and security for all mankind (2:144-148), (3:96), (5:2), (5:97), (9:18), (22:25-28), (40:19), (48:25). 'Qatl' = Kill = Bring low = Subdue = Fight = Attack = Slay). |
| Maulana Ali | And kill them wherever you find them, and drive them out of where they drove you out, and persecution is worse than slaughter. And fight not with them at the Sacred Mosque until they fight with you in it; so if they fight you (in it), slay them. Such is the recompense of the disbelievers. |
| Free Minds | And kill them wherever you find them, and expel them from where they expelled you, and know that persecution is worse than being killed. And do not fight them at the Restricted Temple unless they fight you in it; if they fight you then kill them, thus is the reward of the disbelievers. |
| Qaribullah | Kill them wherever you find them. Drive them out of the places from which they drove you. Dissension is greater than killing. But do not fight them by the Holy Mosque unless they attack you there; if they fight you, kill them. Like this is the recompense of the unbelievers, |
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| George Sale | And kill them wherever ye find them, and turn them out of that whereof they have dispossessed you, for temptation to idolatry is more grievous than slaughter: Yet fight not against them in the holy temple, until they attack you therein; but if they attack you, slay them there. This shall be the reward of the infidels. |
| JM Rodwell | And kill them wherever ye shall find them, and eject them from whatever place they have ejected you; for civil discord is worse than carnage: yet attack them not at the sacred Mosque, unless they attack you therein; but if they attack you, slay them. Such |
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| Asad | And slay them wherever you may come upon them, and drive them away from wherever they drove you away - for oppression is even worse than killing. And fight not against them near the Inviolable House of Worship unless they fight against you there first; but if they fight against you, slay them: such shall be the recompense of those who deny the truth. |
al-Baqarah 002:192
| 2:192 فان انتهوا فان الله غفور رحيم |
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| Transliteration | Fa-ini intahaw fa-inna Allaha ghafoorun raheemun |
| Literal | So if they ended/stopped , so that God (is) forgiving, most merciful . |
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| Yusuf Ali | But if they cease, Allah is Oft-forgiving, Most Merciful. |
| Pickthal | But if they desist, then lo! Allah is Forgiving, Merciful. |
| Arberry | but if they give over, surely God is All-forgiving, All-compassionate. |
| Shakir | But if they desist, then surely Allah is Forgiving, Merciful. |
| Sarwar | If they give up disbelief and fighting, God is All-forgiving and All-merciful. |
| Khalifa | If they refrain, then GOD is Forgiver, Most Merciful. |
| Hilali/Khan | But if they cease, then Allah is Oft-Forgiving, Most Merciful. |
| H/K/Saheeh | And if they cease, then indeed, Allah is Forgiving and Merciful. |
| Malik | If they cease hostility, then surely Allah is Forgiving, Merciful.[192] |
| QXP | But if they stop, then, behold! Allah is Forgiving, Merciful. |
| Maulana Ali | But if they desist, then surely Allah is Forgiving, Merciful. |
| Free Minds | And if they cease, then God is Forgiving, Merciful. |
| Qaribullah | but if they desist, know that Allah is the Forgiver and the Most Merciful. |
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| George Sale | But if they desist, God is gracious and merciful. |
| JM Rodwell | But if they desist, then verily God is Gracious, Merciful. |
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| Asad | But if they desist-behold, God is much-forgiving, a dispenser of grace. |
al-Baqarah 002:193
| 2:193 وقاتلوهم حتى لاتكون فتنة ويكون الدين لله فان انتهوا فلاعدوان الا على الظالمين |
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| Transliteration | Waqatiloohum hatta la takoona fitnatun wayakoona alddeenu lillahi fa-ini intahaw fala AAudwana illa AAala alththalimeena |
| Literal | And fight/kill them until (there) be no betrayal/misguidance , and the religion be to God, so if they ended/stopped , so no transgression/violation , except on the unjust/oppressive. |
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| Yusuf Ali | And fight them on until there is no more Tumult or oppression, and there prevail justice and faith in Allah; but if they cease, Let there be no hostility except to those who practise oppression. |
| Pickthal | And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against wrong-doers. |
| Arberry | Fight them, till there is no persecution and the religion is God's; then if they give over, there shall be no enmity save for evildoers. |
| Shakir | And fight with them until there is no persecution, and religion should be only for Allah, but if they desist, then there should be no hostility except against the oppressors. |
| Sarwar | Fight them so that there will be no disbelief in God and God's religion will become dominant. If they change their behavior, there would be no hostility against anyone except the unjust. |
| Khalifa | You may also fight them to eliminate oppression, and to worship GOD freely. If they refrain, you shall not aggress; aggression is permitted only against the aggressors. |
| Hilali/Khan | And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allah) and (all and every kind of) worship is for Allah (Alone). But if they cease, let there be no transgression except against Az-Zalimoon (the polytheists, and wrong-doers, etc.) |
| H/K/Saheeh | Fight them until there is no [more] fitnah and [until] worship is [acknowledged to be] for Allah. But if they cease, then there is to be no aggression except against the oppressors. |
| Malik | Fight against them until there is no more disorder and Allah’s supremacy is established. If they desist, let there be no hostility except against the oppressors.[193] |
| QXP | And fight the aggressors until persecution is eliminated and there remains no compulsion or coercion in religion, the freedom that Allah has ordained (2:256). Anyone accepting the DEEN of Allah must do so freely and for His sake alone. ('Lillah' = For Allah's sake alone). And if the aggressors desist, then let there be no hostility except against those who displace peace with warfare. ('Zulm' = Displace something from its rightful place = Replace good with evil = Oppression = Relegation of the Truth = Violation of human rights = Doing wrong to oneself or others). |
| Maulana Ali | And fight them until there is no persecution, and religion is only for Allah. But if they desist, then there should be no hostility except against the oppressors. |
| Free Minds | And fight them so there is no more persecution, and so that the system is God's. If they cease, then there will be no aggression except against the wicked. |
| Qaribullah | Fight against them until there is no dissension, and the religion is for Allah. But if they desist, there shall be no aggression except against the harmdoers. |
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| George Sale | Fight therefore against them, until there be no temptation to idolatry, and the religion be God's: But if they desist, then let there be no hostility, except against the ungodly. |
| JM Rodwell | Fight therefore against them until there be no more civil discord, and the only worship be that of God: but if they desist, then let there be no hostility, save against the wicked. |
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| Asad | Hence, fight against them until there is no more oppression and all worship is devoted to God alone; but if they desist, then all hostility shall cease, save against those who [wilfully] do wrong. |
al-Baqarah 002:194
| 2:194 الشهر الحرام بالشهر الحرام والحرمات قصاص فمن اعتدى عليكم فاعتدوا عليه بمثل مااعتدى عليكم واتقوا الله واعلموا ان الله مع المتقين |
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| Transliteration | Alshshahru alharamu bialshshahri alharami waalhurumatu qisasun famani iAAtada AAalaykum faiAAtadoo AAalayhi bimithli ma iAAtada AAalaykum waittaqoo Allaha waiAAlamoo anna Allaha maAAa almuttaqeena |
| Literal | The month, the forbidden/respected/sacred, with the month, the forbidden/respected/sacred, and the God's ordered prohibitions (are) equal revenge , so who transgressed/violated on you, so transgress/violate (revenge) on him with similar/equal (to) what he transgressed on you, and fear and obey God and know that God (is) with the fearing and obeying. |
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| Yusuf Ali | The prohibited month for the prohibited month,- and so for all things prohibited,- there is the law of equality. If then any one transgresses the prohibition against you, Transgress ye likewise against him. But fear Allah, and know that Allah is with those who restrain themselves. |
| Pickthal | The forbidden month for the forbidden month, and forbidden things in retaliation. And one who attacketh you, attack him in like manner as he attacked you. Observe your duty to Allah, and know that Allah is with those who ward off (evil). |
| Arberry | The holy month for the holy month; holy things demand retaliation. Whoso commits aggression against you, do you commit aggression against him like as he has committed against you, and fear you God, and know that God is with the godfearing. |
| Shakir | The Sacred month for the sacred month and all sacred things are (under the law of) retaliation; whoever then acts aggressively against you, inflict injury on him according to the injury he has inflicted on you and be careful (of your duty) to Allah and know that Allah is with those who guard (against evil). |
| Sarwar | It is because of their disrespect of a sacred month that you are also allowed to retaliate against them in a sacred month. If any one transgresses against you, you also may retaliate against them to an equal extent. Have fear of God and know that He supports the pious. |
| Khalifa | During the Sacred Months, aggression may be met by an equivalent response. If they attack you, you may retaliate by inflicting an equitable retribution. You shall observe GOD and know that GOD is with the righteous. |
| Hilali/Khan | The sacred month is for the sacred month, and for the prohibited things, there is the Law of Equality (Qisas). Then whoever transgresses the prohibition against you, you transgress likewise against him. And fear Allah, and know that Allah is with Al-Muttaqoon (the pious - see V.2:2) . |
| H/K/Saheeh | [Fighting in] the sacred month is for [aggression committed in] the sacred month, and for [all] violations is legal retribution. So whoever has assaulted you, then assault him in the same way that he has assaulted you. And fear Allah and know that Allah is with those who fear Him. |
| Malik | The Sacred month, in which fighting is prohibited, is to be respected if the same is respected by the enemy: sacred things too are subject to retaliation. Therefore, if anyone transgresses a prohibition and attacks you, retaliate with the same force. Fear Allah, and bear in mind that Allah is with the righteous.[194] |
| QXP | A violation of sanctity will activate the Law of Just Recompense. So, one who attacks you (during the Sacred Months), attack him to an extent no more that he has aggressed against you. And be mindful of Allah and know that Allah is on the side of those who walk aright. |
| Maulana Ali | The sacred month for the sacred month, and retaliation (is allowed) in sacred things. Whoever then acts aggressively against you, inflict injury on him according to the injury he has inflicted on you and keep your duty to Allah, and know that Allah is with those who keep their duty. |
| Free Minds | What is done in the restricted month may be retaliated in the same month, and murder shall be punishable by execution. Whoever attacks you, then you shall attack him the same as he attacked you; and be aware of God, and know that God is with the righteous. |
| Qaribullah | The sacred month for the sacred month, prohibitions are (subject to) retaliation. If any one aggresses against you, so aggress against him with the likeness of that which he has aggressed against you. Fear Allah, and know that Allah is with the cautious. |
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| George Sale | A sacred month for a sacred month, and the holy limits of Mecca, if they attack you therein, do ye also attack them therein in retaliation; and whoever transgresseth against you by so doing, do ye transgress against him in like manner as he hath transgressed against you, and fear God, and know that God is with those who fear him. |
| JM Rodwell | The sacred month and the sacred precincts are under the safeguard of reprisals: whoever offereth violence to you, offer ye the like violence to him, and fear God, and know that God is with those who fear Him. |
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| Asad | Fight during the sacred months if you are attacked: for a violation of sanctity is [subject to the law of] just retribution. Thus, if anyone commits aggression against you, attack him just as he has attacked you - but remain conscious of God, and know that God is with those who are conscious of Him. |
al-Baqarah 002:195
| 2:195 وانفقوا في سبيل الله ولاتلقوا بايديكم الى التهلكة واحسنوا ان الله يحب المحسنين |
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| Transliteration | Waanfiqoo fee sabeeli Allahi wala tulqoo bi-aydeekum ila alttahlukati waahsinoo inna Allaha yuhibbu almuhsineena |
| Literal | And spend in God's way/sake and do not throw with your hands to the destruction , and do good, that God loves/likes the good doers. |
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| Yusuf Ali | And spend of your substance in the cause of Allah, and make not your own hands contribute to (your) destruction; but do good; for Allah loveth those who do good. |
| Pickthal | Spend your wealth for the cause of Allah, and be not cast by your own hands to ruin; and do good. Lo! Allah loveth the beneficent. |
| Arberry | And expend in the way of God; and cast not yourselves by your own hands into destruction, but be good-doers; God loves the good-doers. |
| Shakir | And spend in the way of Allah and cast not yourselves to perdition with your own hands, and do good (to others); surely Allah loves the doers of good. |
| Sarwar | Give money for the cause of God but do not push yourselves into perdition. Do good; God loves the people who do good deeds. |
| Khalifa | You shall spend in the cause of GOD; do not throw yourselves with your own hands into destruction. You shall be charitable; GOD loves the charitable. |
| Hilali/Khan | And spend in the Cause of Allah (i.e. Jihad of all kinds, etc.) and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allah), and do good. Truly, Allah loves Al-Muhsinoon (the good-doers). |
| H/K/Saheeh | And spend in the way of Allah and do not throw [yourselves] with your [own] hands into destruction [by refraining]. And do good; indeed, Allah loves the doers of good. |
| Malik | Give generously for the cause of Allah and do not cast yourselves into destruction by your own hands. Be charitable: Allah loves those who are charitable.[195] |
| QXP | (It is impossible for a greedy, stingy, niggardly person to grow in goodness. Greed, stinginess and hoarding harm the individual and the society). Spend your wealth in the Cause of Allah, and let not your own hands throw you into destruction. Rather, be consistent in benefiting your fellow human beings. Behold, Allah loves the benefactors of humanity. |
| Maulana Ali | And spend in the way of Allah and cast not yourselves to perdition with your own hands and do good (to others). Surely Allah loves the doers of good. |
| Free Minds | And spend in the cause of God, but do not throw your resources to disaster. And do kindness, for God loves those who do kindness. |
| Qaribullah | Spend in the way of Allah and do not cast into destruction with your own hands. Be gooddoers; Allah loves the gooddoers. |
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| George Sale | Contribute out of your substance toward the defence of the religion of God, and throw not your selves with your own hands into perdition; and do good, for God loveth those who do good. |
| JM Rodwell | Give freely for the cause of God, and throw not yourselves with your own hands into ruin; and do good, for God loveth those who do good. |
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| Asad | And spend [freely] in God's cause, and let not your own hands throw you into destruction; and persevere in doing good: behold, God loves the doers of good. |
al-Baqarah 002:196
| 2:196 واتموا الحج والعمرة لله فان احصرتم فما استيسر من الهدي ولاتحلقوا رؤوسكم حتى يبلغ الهدى محله فمن كان منكم مريضا او به اذى من راسه ففدية من صيام او صدقة او نسك فاذا امنتم فمن تمتع بالعمرة الى الحج فما استيسر من الهدي فمن لم يجد فصيام ثلاثة ايام في الحج وسبعة اذا رجعتم تلك عشرة كاملة ذلك لمن لم يكن اهله حاضري المسجد الحرام واتقوا الله واعلموا ان الله شديد العقاب |
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| Transliteration | Waatimmoo alhajja waalAAumrata lillahi fa-in ohsirtum fama istaysara mina alhadyi wala tahliqoo ruoosakum hatta yablugha alhadyu mahillahu faman kana minkum mareedan aw bihi athan min ra/sihi fafidyatun min siyamin aw sadaqatin aw nusukin fa-itha amintum faman tamattaAAa bialAAumrati ila alhajji fama istaysara mina alhadyi faman lam yajid fasiyamu thalathati ayyamin fee alhajji wasabAAatin itha rajaAAtum tilka AAasharatun kamilatun thalika liman lam yakun ahluhu hadiree almasjidi alharami waittaqoo Allaha waiAAlamoo anna Allaha shadeedu alAAiqabi |
| Literal | And complete the pilgrimage and the visiting of God's House in other than the four forbidden sacred months to God, so if you were restricted/surrounded , so what became easy/possible , from the offerings , and do not shave your heads until the offering reaches its place/destination, so who was from you sick/diseased, or with him mild harm from his head so a ransom/redemption from fasting , or charity, or rituals or methods of worship/offerings , so if you became safe/secure, so who enjoyed with the visiting of God's House in other than the four forbidden/sacred months, to the pilgrimage, so what became easy/possible from the offering, so who does not find, so fasting three days in the pilgrimage, and seven(days) if you returned, that is ten complete (days), that (is) to whom his family was not present/attending, (at) the Mosque the Forbidden/Sacred, and fear and obey God, and know that God (is) strong (severe in) the punishment. |
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| Yusuf Ali | And complete the Hajj or 'umra in the service of Allah. But if ye are prevented (From completing it), send an offering for sacrifice, such as ye may find, and do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill, or has an ailment in his scalp, (Necessitating shaving), (He should) in compensation either fast, or feed the poor, or offer sacrifice; and when ye are in peaceful conditions (again), if any one wishes to continue the 'umra on to the hajj, He must make an offering, such as he can afford, but if he cannot afford it, He should fast three days during the hajj and seven days on his return, Making ten days in all. This is for those whose household is not in (the precincts of) the Sacred Mosque. And fear Allah, and know that Allah Is strict in punishment. |
| Pickthal | Perform the pilgrimage and the visit (to Makka) for Allah. And if ye are prevented, then send such gifts as can be obtained with ease, and shave not your heads until the gifts have reached their destination. And whoever among you is sick or hath an ailment of the head must pay a ransom of fasting or almsgiving or offering. And if ye are in safety, then whosoever contenteth himself with the visit for the pilgrimage (shall give) such gifts as can be had with ease. And whosoever cannot find (such gifts), then a fast of three days while on the pilgrimage, and of seven when ye have returned; that is, ten in all. That is for him whoso folk are not present at the Inviolable Place of Worship. Observe your duty to Allah, and know that Allah is severe in punishment. |
| Arberry | Fulfil the Pilgrimage and the Visitation unto God; but if you are prevented, then such offering as may be feasible. And shave not your heads, till the offering reaches its place of sacrifice. If any of you is sick, or injured in his head, then redemption by fast, or freewill offering, or ritual sacrifice. When you are secure, then whosoever enjoys the Visitation until the Pilgrimage, let his offering be such as may be feasible; or if he finds none, then a fast of three days in the Pilgrimage, and of seven when you return, that is ten completely; that is for him whose family are not present at the Holy Mosque. And fear God, and know that God is terrible in retribution. |
| Shakir | And accomplish the pilgrimage and the visit for Allah, but if, you are prevented, (send) whatever offering is easy to obtain, and do not shave your heads until the offering reaches its destination; but whoever among you is sick or has an ailment of the head, he (should effect) a compensation by fasting or alms or sacrificing, then when you are secure, whoever profits by combining the visit with the pilgrimage (should take) what offering is easy to obtain; but he who cannot find (any offering) should fast for three days during the pilgrimage and for seven days when you return; these (make) ten (days) complete; this is for him whose family is not present in the Sacred Mosque, and be careful (of your duty) to Allah, and know that Allah is severe in requiting (evil). |
| Sarwar | Complete the hajj and umrah (two parts of the rituals of pilgrimage to Makka ) in obedience to God. If you are prevented from completing the duty of hajj, offer whatever sacrifice is possible and do not shave your heads before the sacrificial animal is delivered to the prescribed place. If one of you is ill or is suffering because of some ailment in your head, you must redeem the shaving of the head by fasting, or paying money, or offering a sheep as a sacrifice. When all is well with you and you want to complete the umrah in the hajj season, offer whatever sacrifice is possible. If you do not find an animal, you have to fast for three days during the days of the pilgrimage rituals and seven days at home to complete the required ten fasting days. This rule is for those who live beyond (a distance of twelve miles from) the Sacred Mosque in Mecca. Have fear of God and know that He is stern in His retribution. |
| Khalifa | You shall observe the complete rites of Hajj and`Umrah for GOD. If you are prevented, you shall send an offering, and do not resume cutting your hair until your offering has reached its destination. If you are ill, or suffering a head injury (and you must cut your hair), you shall expiate by fasting, or giving to charity, or some other form of worship. During the normal Hajj, if you break the state of Ihraam (sanctity) between `Umrah and Hajj, you shall expiate by offering an animal sacrifice. If you cannot afford it, you shall fast three days during Hajj and seven when you return home - this completes ten - provided you do not live at the Sacred Masjid. You shall observe GOD, and know that GOD is strict in enforcing retribution. |
| Hilali/Khan | And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad SAW), the Hajj and Umrah (i.e. the pilgrimage to Makkah) for Allah. But if you are prevented (from completing them), sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel, etc.) such as you can afford, and do not shave your heads until the Hady reaches the place of sacrifice. And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Saum (fasts) (three days) or giving Sadaqah (charity - feeding six poor persons) or offering sacrifice (one sheep). Then if you are in safety and whosoever performs the Umrah in the months of Hajj, before (performing) the Hajj, (i.e. Hajj-at-Tamattu and Al-Qiran), he must slaughter a Hady such as he can afford, but if he cannot afford it, he should observe Saum (fasts) three days during the Hajj and seven days after his return (to his home), making ten days in all. This is for him whose family is not present at Al-Masjid-al-Haram (i.e. non-resident of Makkah). And fear Allah much and know that Allah is Severe in punishment. |
| H/K/Saheeh | And complete the úajj and umrah for Allah. But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals. And do not shave your heads until the sacrificial animal has reached its place of slaughter. And whoever among you is ill or has an ailment of the head [making shaving necessary must offer] a ransom of fasting [three days] or charity or sacrifice. And when you are secure, then whoever performs umrah [during the úajj months] followed by úajj [offers] what can be obtained with ease of sacrificial animals. And whoever cannot find [or afford such an animal] then a fast of three days during úajj and of seven when you have returned [home]. Those are ten complete [days]. This is for those whose family is not in the area of al-Masjid al-îaram. And fear Allah and know that Allah is severe in penalty. |
| Malik | Complete the Hajj (obligatory pilgrimage to Mecca) and the Umrah (optional visit to Mecca) for the sake of Allah. If you are prevented from proceeding then send such offering for sacrifice as you can afford and do not shave your head until the offerings have reached their destination. But if any of you is ill or has an ailment in his scalp which necessitates shaving, he must pay ransom either by fasting or feeding the poor or offering a sacrifice. If in peacetime anyone wants to take the advantage of performing Umrah and Hajj' together, he should make an offering which he can afford; but if he lack the means, let him fast three days during the Hajj and seven days on his return making ten days in all. This order is for the one whose household is not in the precincts of the Sacred Mosque. Fear Allah and know that Allah is strict in retribution.[196] |
| QXP | And complete the Hajj or Umrah for Allah. If it so happens that you planned but could not execute your plan to visit, send in gifts that the congregation would utilize. Do not consider that by doing so you have relieved yourself of the burden of the duty from your head. Be with them at heart until all reach the destination. If someone is sick or has other compelling burdens on the head denying him sending the gifts, then Abstinence for a few days at convenience, or an act of charity or fulfilling someone's need shall be in order. If a person is present in the congregation but cannot afford gift sharing, one should exercise Abstinence for a total number of ten days, three days there and seven days after coming home. This is for him whose folk are not present in the Sacred Masjid (Makkah in the wider sense). This will help him feel no less devoted than others. Follow the Guidance of Allah. Remember the higher goal and be mindful of Allah. And know that Allah's Law of Requital is strict in pursuing and grasping. |
| Maulana Ali | And accomplish the pilgrimage and the visit for Allah. But if you are prevented, (send) whatever offering is easy to obtain; and shave not your heads until the offering reaches its destination. Then whoever among you is sick or has an ailment of the head, he (may effect) a compensation by fasting or alms or sacrificing. And when you are secure, whoever profits by combining the visit with the pilgrimage (should take) whatever offering is easy to obtain. But he who cannot find (an offering) should fast for three days during the pilgrimage and for seven days when you return. These are ten (days) complete. This is for him whose family is not present in the Sacred Mosque. And keep your duty to Allah and know that Allah is severe in requiting (evil). |
| Free Minds | And complete the Pilgrimage and the visit for God. But, if you are prevented, then make what is affordable of donation, and do not shave your heads until the donation reaches its destination; but whoever of you is ill or has an affliction to his head, then he may redeem by fasting or giving a charity or a sacrifice. But if you are able, then whoever continues the visit until the Pilgrimage, then he shall provide what is affordable of donation; but for he who cannot find anything, then he must fast for three days during the Pilgrimage and seven when he returns; this will make a complete ten; this is for those whose family is not present at the Restricted Temple. And be aware of God, and know that God is severe in retribution. |
| Qaribullah | Fulfill the pilgrimage and make the visitation for Allah. If you are prevented, then whatever offering that may be easy. And do not shave your heads until the offerings have reached their destination. But if any of you is ill or suffers from an ailment of the head (scalp), he must pay a ransom either by fasting or by the giving of charity, or by offering a sacrifice. When you are safe, then whosoever enjoys the visitation until the pilgrimage, let his offering be that which may be easy, but if he lacks the means, let him fast three days during the pilgrimage and seven when he has returned, that is, ten days in all. That is for him whose family is not present at the Holy Mosque. And fear Allah and know that He is firm in inflicting punishment. |
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| George Sale | Perform the pilgrimage of Mecca, and the visitation of God: And if ye be besieged, send that offering which shall be the easiest; and shave not your heads, until your offering reacheth the place of sacrifice. But whoever among you is sick, or is troubled with any distemper of the head, must redeem the shaving his head by fasting, or alms, or some offering. When ye are secure from enemies, he who tarrieth in the visitation of the temple of Mecca until the pilgrimage, shall bring that offering which shall be the easiest. But he who findeth not any thing to offer, shall fast three days in the pilgrimage, and seven when ye are returned: They shall be ten days complete. This is incumbent on him, whose family shall not be present at the holy temple. And fear God and know that God is severe in punishing. |
| JM Rodwell | Accomplish the Pilgrimage and the Visitation of the holy places in honour of God: and if ye be hemmed in by foes, send whatever offering shall be the easiest: and shave not your heads until the offering reach the place of sacrifice. But whoever among you i |
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| Asad | AND PERFORM the pilgrimage and the pious visit [to Mecca] in honour of God; and if you are held back, give instead whatever offering you can easily afford. And do not shave your heads until the offering has been sacrificed; but he from among you who is ill or suffers from an ailment of the head shall redeem himself by fasting, or alms, or [any other] act of worship. And if you are hale and secure, then he who takes advantage of a pious visit before'the [time of] pilgrimage shall give whatever offering he can easily afford; whereas he who cannot afford it shall fast for three days during the pilgrimage and for seven days after your return: that is, ten full [days]. All this relates to him who does not live near the Inviolable House of Worship. And remain conscious of God, and know that God is severe in retribution. |
al-Baqarah 002:197
| 2:197 الحج اشهر معلومات فمن فرض فيهن الحج فلا رفث ولا فسوف ولاجدال في الحج وماتفعلوا من خير يعلمه الله وتزودوا فان خير الزاد التقوى واتقون يااولي الالباب |
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| Transliteration | Alhajju ashhurun maAAloomatun faman farada feehinna alhajja fala rafatha wala fusooqa wala jidala fee alhajji wama tafAAaloo min khayrin yaAAlamhu Allahu watazawwadoo fa-inna khayra alzzadi alttaqwa waittaqooni ya olee al-albabi |
| Literal | The pilgrimage (are in) known months, so who made the pilgrimage a the duty/specified on himself in them (the four known months), so no obscenity/indecency (intercourse) , and no debauchery , and no arguing/disputing in the pilgrimage, and what you make/do from goodness/generosity , God knows (of) it, and be provided (prepared), so that (the) provision's best (is) the fear and obedience, and fear and obey Me, you (owners) of the pure minds/hearts . |
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| Yusuf Ali | For Hajj are the months well known. If any one undertakes that duty therein, Let there be no obscenity, nor wickedness, nor wrangling in the Hajj. And whatever good ye do, (be sure) Allah knoweth it. And take a provision (With you) for the journey, but the best of provisions is right conduct. So fear Me, o ye that are wise. |
| Pickthal | The pilgrimage is (in) the well-known months, and whoever is minded to perform the pilgrimage therein (let him remember that) there is (to be) no lewdness nor abuse nor angry conversation on the pilgrimage. And whatsoever good ye do Allah knoweth it. So make provision for yourselves (Hereafter); for the best provision is to ward off evil. Therefore keep your duty unto Me, O men of understanding. |
| Arberry | The Pilgrimage is in months well-known; whoso undertakes the duty of Pilgrimage in them shall not go in to his womenfolk nor indulge in ungodliness and disputing in the Pilgrimage. Whatever good you do, God knows it. And take provision; but the best provision is godfearing, so fear you Me, men possessed of minds! |
| Shakir | The pilgrimage is (performed in) the well-known months; so whoever determines the performance of the pilgrimage therein, there shall be no intercourse nor fornication nor quarrelling amongst one another; and whatever good you do, Allah knows it; and make provision, for surely the provision is the guarding of oneself, and be careful (of your duty) to Me, O men of understanding. |
| Sarwar | The months of the hajj (pilgrimage) season are well known. Whoever undertakes to complete the hajj rituals, must know that, after commencing the acts of Hajj, he is not allowed to have carnal relations or to lie or to swear by the Name of God. God knows all your good deeds. Supply yourselves for the journey. The best supply is piety. People of understanding have fear of Me. |
| Khalifa | Hajj shall be observed in the specified months. Whoever sets out to observe Hajj shall refrain from sexual intercourse, misconduct, and arguments throughout Hajj. Whatever good you do, GOD is fully aware thereof. As you prepare your provisions for the journey, the best provision is righteousness. You shall observe Me, O you who possess intelligence. |
| Hilali/Khan | The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein by assuming Ihram), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you do, (be sure) Allah knows it. And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness, etc.). So fear Me, O men of understanding! |
| H/K/Saheeh | îajj is [during] well-known months, so whoever has made úajj obligatory upon himself therein [by entering the state of iúram], there is [to be for him] no sexual relations and no disobedience and no disputing during úajj. And whatever good you do Allah knows it. And take provisions, but indeed, the best provision is fear of Allah. And fear Me, O you of understanding. |
| Malik | Hajj is in the well known months. One who undertakes to perform it must abstain from husband-wife relationship, obscene language, and wrangling during Hajj. Whatever good you do, Allah knows it. Take necessary provisions with you for the journey, and piety is the best provision of all. Fear Me, O People endowed with understanding.[197] |
| QXP | The Pilgrimage shall take place in the months made well known to mankind. Arrange it in a manner that people may get together from around the world and confer. Whoever participates in Pilgrimage shall refrain from intimate husband-wife relationship, misconduct and arguments throughout Hajj so that mutual consultation could take place in an amicable environment. Allah will acknowledge what you accomplish for the good of mankind. And do make provision for the entire number of days so that you don't have to ask people for help, rather be able to help them. But remember that the most important and best provision is your good conduct. Be mindful of Me, O Men and women of understanding! |
| Maulana Ali | The months of the pilgrimage are well known; so whoever determines to perform pilgrimage therein there shall be no immodest speech, nor abusing, nor altercation in the pilgrimage. And whatever good you do, Allah knows it. And make provision for yourselves, the best provision being to keep one's duty. And keep your duty to me, O men of understanding. |
| Free Minds | The Pilgrimage is in the months which have been appointed. So whosoever decides to perform the Pilgrimage in them, then there shall be no sexual approach, nor vileness, nor baseless argument in the Pilgrimage. And any good that you do, God is aware of it; and bring provisions for yourselves, though the best provision is righteousness; and be aware of Me O people of understanding. |
| Qaribullah | The pilgrimage is in the appointed months. (For) whosoever undertakes the pilgrimage there is no approaching (women), neither transgression nor disputing in the pilgrimage. Allah is Aware of whatever good you do. Provide well for yourselves, the best provision is piety. Fear Me, O owners of minds. |
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| George Sale | The pilgrimage must be performed in the known months; whosoever therefore purposeth to go on pilgrimage therein, let him not know a woman, nor transgress, nor quarrel in the pilgrimage. The good which ye do, God knoweth it. Make provision for your journey; but the best provision is piety: And fear me, O ye of understanding. |
| JM Rodwell | Let the Pilgrimage be made in the months already known: whoever therefore undertaketh the Pilgrimage therein, let him not know a woman, nor transgress, nor wrangle in the Pilgrimage. The good which ye do, God knoweth it. And provide for your journey; but t |
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| Asad | The pilgrimage shall take place in the months appointed for it. And whoever undertakes the pilgrimage in those [months] shall, while on pilgrimage, abstain from lewd speech, from all wicked conduct, and from quarrelling; and whatever good you may do, God is aware of it. And make provision for yourselves - but, verily, the best of all provisions is God-consciousness: remain, then, conscious of Me, O you who are endowed with insight! |
al-Baqarah 002:198
| 2:198 ليس عليكم جناح ان تبتغوا فضلا من ربكم فاذا افضتم من عرفات فاذكروا الله عند المشعر الحرام واذكروه كما هداكم وان كنتم من قبله لمن الضالين |
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| Transliteration | Laysa AAalaykum junahun an tabtaghoo fadlan min rabbikum fa-itha afadtum min AAarafatin faothkuroo Allaha AAinda almashAAari alharami waothkuroohu kama hadakum wa-in kuntum min qablihi lamina alddalleena |
| Literal | No offense/guilt/sin (is) on you that you desire grace/favour from your Lord, so if you flowed/spread from Arafat (a mountain), so mention/remember God at the Forbidden/Sacred Place of Worship , and mention/remember Him as He guided you, and that truly you were from before Him from (E) the misguided. |
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| Yusuf Ali | It is no crime in you if ye seek of the bounty of your Lord (during pilgrimage). Then when ye pour down from (Mount) Arafat, celebrate the praises of Allah at the Sacred Monument, and celebrate His praises as He has directed you, even though, before this, ye went astray. |
| Pickthal | It is no sin for you that ye seek the bounty of your Lord (by trading). But, when ye press on in the multitude from 'Arafat, remember Allah by the sacred monument. Remember Him as He hath guided you, although before ye were of those astray. |
| Arberry | It is no fault in you, that you should seek bounty from your Lord; but when you press on from Arafat, then remember God at the Holy Waymark, and remember Him as He has guided you, though formerly you were gone astray. |
| Shakir | There is no blame on you in seeking bounty from your Lord, so when you hasten on from "Arafat", then remember Allah near the Holy Monument, and remember Him as He has guided you, though before that you were certainly of the erring ones. |
| Sarwar | It is not a sin if you try to make a profit out of the bounty of your Lord (by trading during hajj). When you leave Arafah, commemorate the name of your Lord in Mash'ar, the sacred reminder of God. Commemorate His name as He has given you guidance while prior to that you had been in error. |
| Khalifa | You commit no error by seeking provisions from your Lord (through commerce). When you file from `Arafaat, you shall commemorate GOD at the Sacred Location (of Muzdalifah). You shall commemorate Him for guiding you; before this, you had gone astray. |
| Hilali/Khan | There is no sin on you if you seek the Bounty of your Lord (during pilgrimage by trading, etc.). Then when you leave Arafat, remember Allah (by glorifying His Praises, i.e. prayers and invocations, etc.) at the Mashar-il-Haram. And remember Him (by invoking Allah for all good, etc.) as He has guided you, and verily, you were, before, of those who were astray. |
| H/K/Saheeh | There is no blame upon you for seeking bounty from your Lord [during úajj]. But when you depart from Arafat, remember Allah at al- Mashar al-îaram. And remember Him, as He has guided you, for indeed, you were before that among those astray. |
| Malik | There is no blame on you if you seek the bounty of your Lord during this journey. When you return from Arafat, (stop at Muzdalifah and) praise Allah near Mash‘ar-al-Har’am. Praise Him as He has guided you, for before this you were from the people who had lost the Right Way.[198] |
| QXP | Allah is fully Cognizant of your economic needs. And the Pilgrimage is not a gathering of people who have renounced the world. Therefore, there is nothing wrong in seeking Allah's bounty by conducting business. Returning from the field of Arafat, remember Allah at the sacred relic of Muzdalifa. Remember Him as He has guided you, before you were of the straying. |
| Maulana Ali | It is no sin for you that you seek the bounty of your Lord. So when you press on from 'Arafat, remember Allah near the Holy Monument, and remember Him as He has guided you, though before that you were certainly of the erring ones. |
| Free Minds | There is no sin upon you to seek goodness from your Lord. So when you disperse from the elevated location, then remember God towards the decree which is restricted, and remember Him as He has guided you, for you were before that straying. |
| Qaribullah | It shall be no offense for you to seek the bounty of your Lord. When you surge on from Arafat, remember Allah as you approach the Holy Mountain of Mash'ar. Remember Him as it is He who guided you though before that you were amongst the astray. |
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| George Sale | It shall be no crime in you, if ye seek an increase from your Lord, by trading during the pilgrimage. And when ye go in procession from Arafat, remember God near the holy monument; and remember him for that he hath directed you, although ye were before this of the number of those who go astray. |
| JM Rodwell | It shall be no crime in you if ye seek an increase from your Lord; and when ye pour swiftly on from Arafat, then remember God near the holy monument; and remember Him, because He hath guided you who before this were of those who went astray: |
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| Asad | [However,] you will be committing no sin if [during the pilgrimage] you seek to obtain any bounty from your Sustainer. And when you surge downward in multitudes from `Arafat, remember God at the holy place, and remember Him as the One who guided you after you had indeed been lost on your way; |
al-Baqarah 002:199
| 2:199 ثم افيضوا من حيث افاض الناس واستغفروا الله ان الله غفور رحيم |
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| Transliteration | Thumma afeedoo min haythu afada alnnasu waistaghfiroo Allaha inna Allaha ghafoorun raheemun |
| Literal | Then flow/spread from where/when the people flowed/spread , and ask for God's forgiveness, that God (is) forgiving, most merciful . |
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| Yusuf Ali | Then pass on at a quick pace from the place whence it is usual for the multitude so to do, and ask for Allah's forgiveness. For Allah is Oft-forgiving, Most Merciful. |
| Pickthal | Then hasten onward from the place whence the multitude hasteneth onward, and ask forgiveness of Allah. Lo! Allah is Forgiving, Merciful. |
| Arberry | Then press on from where the people press on, and pray for God's forgiveness; God is All-forgiving, All-compassionate. |
| Shakir | Then hasten on from the Place from which the people hasten on and ask the forgiveness of Allah; surely Allah is Forgiving, Merciful. |
| Sarwar | Then leave Mash'ar as the rest of the people do and ask forgiveness from God; He is All-forgiving and All-merciful. |
| Khalifa | You shall file together, with the rest of the people who file, and ask GOD for forgiveness. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | Then depart from the place whence all the people depart and ask Allah for His Forgiveness. Truly, Allah is Oft-Forgiving, Most-Merciful. |
| H/K/Saheeh | Then depart from the place from where [all] the people depart and ask forgiveness of Allah. Indeed, Allah is Forgiving and Merciful. |
| Malik | Then return from where the others return and ask Allah’s forgiveness; surely Allah is Forgiving, Merciful.[199] |
| QXP | You have seen that Pilgrimage is not a ritual. It is intended to be a platform for achieving harmony among mankind through interactive dialogue and consultation. When the pilgrimage is over, return to your homes as simple ordinary people without pomp and pride, and stick to the program agreed upon there. Allah, through His Infinite Mercy, will make your efforts fruitful and procure security and protection for mankind through this program, like a helmet protects the head. Allah is Forgiving, Merciful. |
| Maulana Ali | Then hasten on from where the people hasten on, and ask the forgiveness of Allah. Surely Allah is Forgiving, Merciful. |
| Free Minds | Then you shall disperse from where the people dispersed, and seek God's forgiveness; God is surely Forgiving, Most Merciful. |
| Qaribullah | Then surge on from where the people surge and ask Allah for forgiveness. He is Forgiving and the Most Merciful. |
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| George Sale | Therefore go in procession from whence the people go in procession, and ask pardon of God, for God is gracious and merciful. |
| JM Rodwell | Then pass on quickly where the people quickly pass, and ask pardon of God, for God is Forgiving, Merciful. |
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| Asad | and surge onward together with the multitude of all the other people who surge onward, and ask God to forgive you your sins: for, verily, God is much-forgiving, a dispenser of grace. |
al-Baqarah 002:200
| 2:200 فاذا قضيتم مناسككم فاذكروا الله كذكركم اباءكم او اشد ذكرا فمن الناس من يقول ربنا اتنا في الدنيا وماله في الاخرة من خلاق |
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| Transliteration | Fa-itha qadaytum manasikakum faothkuroo Allaha kathikrikum abaakum aw ashadda thikran famina alnnasi man yaqoolu rabbana atina fee alddunya wama lahu fee al-akhirati min khalaqin |
| Literal | So if you accomplished/carried out your rituals or methods worship , so mention/remember God as you mention/remember your fathers or stronger remembrance, so from the people who say: "Our Lord, give us in the present world." And for him (there is) no share of blessing/fortune in the end (other life). |
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| Yusuf Ali | So when ye have accomplished your holy rites, celebrate the praises of Allah, as ye used to celebrate the praises of your fathers,- yea, with far more Heart and soul. There are men who say: "Our Lord! Give us (Thy bounties) in this world!" but they will have no portion in the Hereafter. |
| Pickthal | And when ye have completed your devotions, then remember Allah as ye remember your fathers or with a more lively remembrance. But of mankind is he who saith: "Our Lord! Give unto us in the world," and he hath no portion in the Hereafter. |
| Arberry | And when you have performed your holy rites remember God, as you remember your fathers or yet more devoutly. Now some men there are who say, 'Our Lord, give to us in this world'; such men shall have no part in the world to come. |
| Shakir | So when you have performed your devotions, then laud Allah as you lauded your fathers, rather a greater lauding. But there are some people who say, Our Lord! give us in the world, and they shall have no resting place. |
| Sarwar | After you complete the acts of your Hajj, also commemorate God, just as you would remember your father, or even more earnestly. Some people say, "Lord, give us what we want in this life," but in the life hereafter they have no beneficial share. |
| Khalifa | Once you complete your rites, you shall continue to commemorate GOD as you commemorate your own parents, or even better. Some people would say, "Our Lord, give us of this world," while having no share in the Hereafter. |
| Hilali/Khan | So when you have accomplished your Manasik ((i.e. Ihram, Tawaf of the Kabah and As-Safa and Al-Marwah), stay at Arafat, Muzdalifah and Mina, Ramy of Jamarat, (stoning of the specified pillars in Mina) slaughtering of Hady (animal, etc.)). Remember Allah as you remember your forefathers or with a far more remembrance. But of mankind there are some who say: "Our Lord! Give us (Your Bounties) in this world!" and for such there will be no portion in the Hereafter. |
| H/K/Saheeh | And when you have completed your rites, remember Allah like your [previous] remembrance of your fathers or with [much] greater remembrance. And among the people is he who says, "Our Lord, give us in this world," and he will have in the Hereafter no share. |
| Malik | When you have fulfilled your sacred duties, praise Allah as you used to praise your forefathers or with deeper reverence. There are some who say: "Our Lord! Give us abundance in this world." Such people will not have any share in the hereafter.[200] |
| QXP | When you have returned to your homes after completing the acts of devotion, the greatest change that should come in you is that you live your life according to the Commands of Allah rather than what you were doing before, i.e., following the ways of your forefathers. People, who look for short-term gains in blind following, forfeit the long term Eternal success. |
| Maulana Ali | And when you have performed your devotions, laud Allah as you lauded your fathers, rather a more hearty lauding. But there are some people who say, Our Lord, give us in the world. And for such there is no portion in the Hereafter. |
| Free Minds | When you have completed your rites, then remember God as you remember your fathers or even greater. From among the people are those who Say: "Our Lord, give us from this world!", but in the Hereafter he has no part. |
| Qaribullah | And when you have fulfilled your sacred duties remember Allah as you remember your forefathers or with deeper reverence. There are some who say: 'Lord, give us good in this world. ' He shall have no share in the Everlasting Life. |
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| George Sale | And when ye have finished your holy ceremonies, remember God, according as ye remember your fathers, or with a more reverend commemoration. There are some men who say, O Lord, give us our portion in this world; but such shall have no portion in the next life: |
| JM Rodwell | And when ye have finished your holy rites, remember God as ye remember your own fathers, or with a yet more intense remembrance! Some men there are who say, "O our Lord! give us our portion in this world:" but such shall have no portion in the next life: |
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| Asad | And when you have performed your acts of worship, [continue to] bear God in mind as you would bear your own fathers in mind-nay, with a yet keener remembrance! For there are people who [merely] pray, "O our Sustainer! Give us in this world" -and such shall not partake in the blessings of the life to come. |
al-Baqarah 002:201
| 2:201 ومنهم من يقول ربنا اتنا في الدنيا حسنة وفي الاخرة حسنة وقنا عذاب النار |
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| Transliteration | Waminhum man yaqoolu rabbana atina fee alddunya hasanatan wafee al-akhirati hasanatan waqina AAathaba alnnari |
| Literal | And from them who say: "Our Lord, give us in the present world a goodness , and in the end (other life) a goodness , and protect us/make us avoid the fire's torture." |
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| Yusuf Ali | And there are men who say: "Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire!" |
| Pickthal | And of them (also) is he who saith: "Our Lord! Give unto us in the world that which is good and in the Hereafter that which is good, and guard us from the doom of Fire." |
| Arberry | And others there are who say, 'Our Lord, give to us in this world good, and good in the world to come, and guard us against the chastisement of the fire'; |
| Shakir | And there are some among them who say: Our Lord! grant us good in this world and good in the hereafter, and save us from the chastisement of the fire. |
| Sarwar | Others pray, "Lord, give us good things both in this life as well as in the life hereafter and save us from the torment of fire". |
| Khalifa | Others would say, "Our Lord, grant us righteousness in this world, and righteousness in the Hereafter, and spare us the retribution of Hell." |
| Hilali/Khan | And of them there are some who say: "Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!" |
| H/K/Saheeh | But among them is he who says, "Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire." |
| Malik | But there are others who say: "Our Lord! Give us the good life, both in this world and in the Hereafter and save us from the torment of the fire."[201] |
| QXP | And among men and women are those who forsake not the Hereafter for this world, and forsake not this life for the Hereafter. They are the ones who insure themselves against Fire. They say, "Our Lord! Give to us in this world what is good, and in the Hereafter what is good, and guard us from the doom of fire." |
| Maulana Ali | And there are some among them who say: Our Lord, grant us good in this world and good in the Hereafter, and save us from he chastisement of the Fire. |
| Free Minds | And some of them Say: "Our Lord, give us good in this world, and good in the Hereafter, and spare us from the retribution of the Fire." |
| Qaribullah | But there are others who say: 'Lord, give us a merit in the world and good in the Everlasting Life, and save us from the punishment of the Fire. ' |
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| George Sale | And there are others who say, O Lord, give us good in this world, and also good in the next world, and deliver us from the torment of hell fire. |
| JM Rodwell | And some say, "O our Lord! give us good in this world and good in the next, and keep us from the torment of the fire." |
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| Asad | But there are among them such as pray, "O our Sustainer! Grant us good in this world and good in the life to come, and keep us safe from suffering through the fire": |
al-Baqarah 002:202
| 2:202 اولئك لهم نصيب مما كسبوا والله سريع الحساب |
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| Transliteration | Ola-ika lahum naseebun mimma kasaboo waAllahu sareeAAu alhisabi |
| Literal | Those, for them (is) a share/fortune from what they gathered/acquired, and God (is) quick/speedy (in) the counting/calculating. |
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| Yusuf Ali | To these will be allotted what they have earned; and Allah is quick in account. |
| Pickthal | For them there is in store a goodly portion out of that which they have earned. Allah is swift at reckoning. |
| Arberry | those -- they shall have a portion from what they have earned; and God is swift at the reckoning. |
| Shakir | They shall have (their) portion of what they have earned, and Allah is swift in reckoning. |
| Sarwar | They will have their share of the reward for their deeds. God's reckoning is swift. |
| Khalifa | Each of these will receive the share they have earned. GOD is most efficient in reckoning. |
| Hilali/Khan | For them there will be alloted a share for what they have earned. And Allah is Swift at reckoning. |
| H/K/Saheeh | Those will have a share of what they have earned, and Allah is swift in account. |
| Malik | Such people shall have their due share in both worlds according to what they have earned, Allah is swift in settling all accounts.[202] |
| QXP | For those who seek good in both lives, is a decent portion they have earned. Allah's Law is swift at reckoning. |
| Maulana Ali | For those there is a portion on account of what they have earned. And Allah is Swift in reckoning. |
| Free Minds | These will have a benefit for what they have gained; and God is quick in judgment. |
| Qaribullah | These shall have a share of what they have earned. Swift is the reckoning of Allah. |
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| George Sale | They shall have a portion of that which they have gained: God is swift in taking an account. |
| JM Rodwell | They shall have the lot which they have merited: and God is swift to reckon. |
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| Asad | it is these. that shall have their portion [of happiness] in return for what they have earned. And God is swift in reckoning. |
al-Baqarah 002:203
| 2:203 واذكروا الله في ايام معدودات فمن تعجل في يومين فلا اثم عليه ومن تاخر فلا اثم عليه لمن اتقى واتقوا الله واعلموا انكم اليه تحشرون |
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| Transliteration | Waothkuroo Allaha fee ayyamin maAAdoodatin faman taAAajjala fee yawmayni fala ithma AAalayhi waman taakhkhara fala ithma AAalayhi limani ittaqa waittaqoo Allaha waiAAlamoo annakum ilayhi tuhsharoona |
| Literal | And mention/remember God in counted/numbered days/times, so who hurried in two days, so no sin/crime on him, and who delayed , so no sin/crime on him, for who feared and obeyed God, and fear and obey God and know that you are to Him are being gathered. |
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| Yusuf Ali | Celebrate the praises of Allah during the Appointed Days. But if any one hastens to leave in two days, there is no blame on him, and if any one stays on, there is no blame on him, if his aim is to do right. Then fear Allah, and know that ye will surely be gathered unto Him. |
| Pickthal | Remember Allah through the appointed days. Then whoso hasteneth (his departure) by two days, it is no sin for him, and whoso delayeth, it is no sin for him; that is for him who wardeth off (evil). Be careful of your duty to Allah, and know that unto Him ye will be gathered. |
| Arberry | And remember God during certain days numbered. If any man hastens on in two days, that is no sin in him; and if any delays, it is not a sin in him, if he be godfearing. And fear you God, and know that unto Him you shall be mustered. |
| Shakir | And laud Allah during the numbered days; then whoever hastens off in two days, there is no blame on him, and whoever remains behind, there is no blame on him, (this is) for him who guards (against evil), and be careful (of your duty) to Allah, and know that you shall be gathered together to Him. |
| Sarwar | Commemorate (the names of) God in the prescribed days. For one who observes piety, it is not a sin to be hasty or tardy during the two days. Have fear of God and know that before Him you will all be raised after death. |
| Khalifa | You shall commemorate GOD for a number of days (in Mena); whoever hastens to do this in two days commits no sin, and whoever stays longer commits no sin, so long as righteousness is maintained. You shall observe GOD, and know that before Him you will be gathered. |
| Hilali/Khan | And remember Allah during the appointed Days. But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him, if his aim is to do good and obey Allah (fear Him), and know that you will surely be gathered unto Him. |
| H/K/Saheeh | And remember Allah during [specific] numbered days. Then whoever hastens [his departure] in two days there is no sin upon him; and whoever delays [until the third] there is no sin upon him for him who fears Allah. And fear Allah and know that unto Him you will be gathered. |
| Malik | Celebrate the praises of Allah during these appointed days. If anyone hastens to leave Mina after two days or stays there a day longer there is no blame on him provided he spends these days in piety. Fear Allah and remember that you will surely be gathered before Him.[203] |
| QXP | The appointed days of Pilgrimage and Umrah are meant to remind one another of Allah's Commands. If a participant hastens his departure by a couple of days or delays it, there is no detriment in either case for those who walk aright. Walk aright and remember that all of you will be gathered before Him. |
| Maulana Ali | And remember Allah during the appointed days. Then whoever hastens off in two days, it is no sin for him; and whoever stays behind, it is no sin for him, for one who keeps his duty. And keep your duty to Allah, and know that you will be gathered together to Him. |
| Free Minds | And remember God during a few number of days. Whoever hurries to two days, there is no sin upon him; and whoever delays, there is no sin upon him if he is being righteous. And be aware of God, and know that it is to Him that you will be gathered. |
| Qaribullah | Remember Allah during counted days. Whosoever hastens on in two days, no sin shall be on him. And if any delay, no sin shall be on him, for he who wardsoff (evil). And fear Allah, and know that you shall be assembled unto Him. |
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| George Sale | Remember God the appointed number of days: But if any haste to depart from the valley of Mina in two days, it shall be no crime in him. And if any tarry longer, it shall be no crime in him, in him who feareth God. Therefore fear God, and know that unto him ye shall be gathered. |
| JM Rodwell | Bear God in mind during the stated days: but if any haste away in two days, it shall be no fault in him: And if any tarry longer, it shall be no fault in him, if he fear God. Fear God, then, and know that to Him shall ye be gathered. |
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| Asad | And bear God in mind during the appointed days; but he who hurries away within two days shall incur no sin, and he who tarries longer shall incur no sin, provided that he is conscious of God. Hence, remain conscious of God, and know that unto Him you shall be gathered. |
al-Baqarah 002:204
| 2:204 ومن الناس من يعجبك قوله في الحياة الدنيا ويشهد الله على مافي قلبه وهو الد الخصام |
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| Transliteration | Wamina alnnasi man yuAAjibuka qawluhu fee alhayati alddunya wayushhidu Allaha AAala ma fee qalbihi wahuwa aladdu alkhisami |
| Literal | And from the people, whom his saying pleases/marvels you in the life the present/the worldly life, and he makes God (a) witness on what is in his heart/mind , and he is (the) harshest/most violent disputer (in) the dispute/controversy . |
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| Yusuf Ali | There is the type of man whose speech about this world's life May dazzle thee, and he calls Allah to witness about what is in his heart; yet is he the most contentious of enemies. |
| Pickthal | And of mankind there is he whoso conversation on the life of this world pleaseth thee (Muhammad), and he calleth Allah to witness as to that which is in his heart; yet he is the most rigid of opponents. |
| Arberry | And some men there are whose saying upon the present world pleases thee, and such a one calls on God to witness what is in his heart, yet he is most stubborn in altercation, |
| Shakir | And among men is he whose speech about the life of this world causes you to wonder, and he calls on Allah to witness as to what is in his heart, yet he is the most violent of adversaries. |
| Sarwar | There are some people whose words about this life may please you. They say that God knows what they have in their hearts. But, in fact, they are the most quarrelsome opponents. |
| Khalifa | Among the people, one may impress you with his utterances concerning this life, and may even call upon GOD to witness his innermost thoughts, while he is a most ardent opponent. |
| Hilali/Khan | And of mankind there is he whose speech may please you (O Muhammad SAW), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents. |
| H/K/Saheeh | And of the people is he whose speech pleases you in worldly life, and he calls Allah to witness as to what is in his heart, yet he is the fiercest of opponents. |
| Malik | Among the people there is one whose speech fascinates you in this worldly life; he may even call upon Allah to witness what is in his heart, yet he is your staunch opponent.[204] |
| QXP | Now there is a kind of man whose views on the life of the world dazzle you, and he even swears by God to what is in his heart. Moreover, he is exceedingly skillful in argument. (But he disregards the Eternal Values and the Hereafter). |
| Maulana Ali | And of men is he whose speech about the life of this world pleases thee, and he calls Allah to witness as to that which is in his heart, yet he is the most violent of adversaries. |
| Free Minds | And from among the people are those whose words you admire in this worldly life, but God is witness as to what is in his heart, for he is the worst in opposition. |
| Qaribullah | There is he whose sayings pleases you in this worldly life and uses Allah as a witness for what is in his heart, but he is most stubborn in adversary. |
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| George Sale | There is a man who causeth thee to marvel by his speech concerning this present life, and calleth God to witness that which is in his heart, yet he is most intent in opposing thee; |
| JM Rodwell | A man there is who surpriseth thee by his discourse concerning this life present. He taketh God to witness what is in his heart; yet is he the most zealous in opposing thee: |
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| Asad | NOW THERE IS a kind of man whose views on the life of this world may please thee greatly, and [the more so as] he cites God as witness to what is in his heart and is, moreover, exceedingly skillful in argument. |
al-Baqarah 002:205
| 2:205 واذا تولى سعى في الارض ليفسد فيها ويهلك الحرث والنسل والله لايحب الفساد |
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| Transliteration | Wa-itha tawalla saAAa fee al-ardi liyufsida feeha wayuhlika alhartha waalnnasla waAllahu la yuhibbu alfasada |
| Literal | And if he turned away he strived/hastened in the earth/Planet Earth to corrupt/disorder in it, and destroys the agricultural land/plants and the off spring/descendants , and God does not love/like the corruption . |
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| Yusuf Ali | When he turns his back, His aim everywhere is to spread mischief through the earth and destroy crops and cattle. But Allah loveth not mischief. |
| Pickthal | And when he turneth away (from thee) his effort in the land is to make mischief therein and to destroy the crops and the cattle; and Allah loveth not mischief. |
| Arberry | and when he turns his back, he hastens about the earth, to do corruption there and to destroy the tillage and the stock; and God loves not corruption; |
| Shakir | And when he turn,s back, he runs along in the land that he may cause mischief in it and destroy the tilth and the stock, and Allah does not love mischief-making. |
| Sarwar | As soon as they leave you, they quickly commit evil in the land, destroying the farms and people. God does not love evil. |
| Khalifa | As soon as he leaves, he roams the earth corruptingly, destroying properties and lives. GOD does not love corruption. |
| Hilali/Khan | And when he turns away (from you "O Muhammad SAW "), his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief. |
| H/K/Saheeh | And when he goes away, he strives throughout the land to cause corruption therein and destroy crops and animals. And Allah does not like corruption. |
| Malik | And when he leaves you, he directs his efforts towards causing mischief in the land, destroying crops and cattle. Allah, Whom he makes his witness, does not like mischief.[205] |
| QXP | If such people attain political power they create corruption in the earth. Their rule results in destruction of the produce of land and labor and the damage done by them affects generations. Allah loves not corruption and mischief. |
| Maulana Ali | And when he holds authority, he makes effort in the land to cause mischief in it and destroy tilth and offspring; and Allah loves not mischief. |
| Free Minds | And if he gains power, he seeks to corrupt the Earth and destroy its crops, and people's lineage. God does not like corruption. |
| Qaribullah | No sooner does he leave than he hastens about the earth to corrupt there and destroy crops and cattle. Allah does not love corruption. |
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| George Sale | and when he turneth away from thee, he hasteth to act corruptly in the earth, and to destroy that which is sown, and springeth up: But God loveth not corrupt doing. |
| JM Rodwell | And when he turneth his back on thee, he runneth through the land to enact disorders therein, and layeth waste the fields and flocks: but God loveth not the disorder. |
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| Asad | But whenever he prevails, he goes about the earth spreading corruption and destroying [man's] tilth and progeny: and God does not love corruption. |
al-Baqarah 002:206
| 2:206 واذا قيل له اتق الله اخذته العزة بالاثم فحسبه جهنم ولبئس المهاد |
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| Transliteration | Wa-itha qeela lahu ittaqi Allaha akhathat-hu alAAizzatu bial-ithmi fahasbuhu jahannamu walabi/sa almihadu |
| Literal | And if (it) was said to him: "Fear and obey God." The glory/might took him with the sin/crime, so (it is) enough for him Hell and how bad (E), (are) the beds . |
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| Yusuf Ali | When it is said to him, "Fear Allah", He is led by arrogance to (more) crime. Enough for him is Hell;-An evil bed indeed (To lie on)! |
| Pickthal | And when it is said unto him: Be careful of thy duty to Allah, pride taketh him to sin. Hell will settle his account, an evil resting-place. |
| Arberry | and when it is said to him, 'Fear God', vainglory seizes him in his sin. So Gehenna shall be enough for him -- how evil a cradling! |
| Shakir | And when it is said to him, guard against (the punish ment of) Allah; pride carries him off to sin, therefore hell is sufficient for him; and certainly it is an evil resting place. |
| Sarwar | When they are asked to have fear of God, sinful pride prevents them from paying heed to such advice. It is enough for them to have hell as a terrible dwelling place. |
| Khalifa | When he is told, "Observe GOD," he becomes arrogantly indignant. Consequently, his only destiny is Hell; what a miserable abode. |
| Hilali/Khan | And when it is said to him, "Fear Allah", he is led by arrogance to (more) crime. So enough for him is Hell, and worst indeed is that place to rest! |
| H/K/Saheeh | And when it is said to him, "Fear Allah," pride in the sin takes hold of him. Sufficient for him is Hellfire, and how wretched is the resting place. |
| Malik | When it is said to him "Fear Allah," arrogance carries him off to sin. Hell will be the proper place for such a person, which is indeed an evil refuge.[206] |
| QXP | When he is advised to be mindful of Allah's Laws, his false pride plunges him further down in inhumanity. Hell will settle his account, a miserable abode. |
| Maulana Ali | And when it is said to Him, Be careful of thy duty to Allah, pride carries him off to sin -- so hell is sufficient for him. And certainly evil is the resting-place. |
| Free Minds | And if he is told: "Be aware of God," his pride leads to more sin. Hell shall be sufficient for him; what a miserable abode! |
| Qaribullah | When it is said to him: 'Fear Allah, ' egotism takes him in his sin. Gehenna (Hell) shall be enough for him. How evil a cradling! |
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| George Sale | And if one say unto him, fear God; pride seizeth him, together with wickedness; but hell shall be his reward, and an unhappy couch shall it be. |
| JM Rodwell | And when it is said to him, "Fear God," the pride of sin seizeth him: but he shall have his fill of Hell; and right wretched the couch! |
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| Asad | And whenever he is told, "Be conscious of God," his false pride drives him into sin: wherefore hell will be his allotted portion-and how vile a resting-place! |
al-Baqarah 002:207
| 2:207 ومن الناس من يشري نفسه ابتغاء مرضاة الله والله رؤوف بالعباد |
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| Transliteration | Wamina alnnasi man yashree nafsahu ibtighaa mardati Allahi waAllahu raoofun bialAAibadi |
| Literal | And from the people who buys/volunteers himself, desiring God's acceptance/satisfaction , and God (is) merciful/compassionate with the worshippers/slaves. |
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| Yusuf Ali | And there is the type of man who gives his life to earn the pleasure of Allah: And Allah is full of kindness to (His) devotees. |
| Pickthal | And of mankind is he who would sell himself, seeking the pleasure of Allah; and Allah hath compassion on (His) bondmen. |
| Arberry | But other men there are that sell themselves desiring God's good pleasure; and God is gentle with His servants. |
| Shakir | And among men is he who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants. |
| Sarwar | There are those among people who give their lives to seek God's pleasure. God is Affectionate to His servants. |
| Khalifa | Then there are those who dedicate their lives to serving GOD; GOD is compassionate towards such worshipers. |
| Hilali/Khan | And of mankind is he who would sell himself, seeking the Pleasure of Allah. And Allah is full of Kindness to (His) slaves. |
| H/K/Saheeh | And of the people is he who sells himself, seeking means to the approval of Allah. And Allah is kind to [His] servants. |
| Malik | And among people there is one who would give away his life to seek the pleasure of Allah. Allah is affectionate to His devotees.[207] |
| QXP | But there is also a kind of man who would willingly sell his "Self" for Allah's Approval. (He dedicates his whole life, and even is ready to sacrifice it in the Cause of Allah). And Allah is Compassionate to His servants. |
| Maulana Ali | And of men is he who sells himself to seek the pleasure of Allah. And Allah is Compassionate to the servants. |
| Free Minds | And from among the people is he who develops his soul by seeking God's favour; God is kind to His servants. |
| Qaribullah | But there are among people he who would give away his life desiring the Pleasure of Allah. Allah is Gentle to His worshipers. |
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| George Sale | There is also a man who selleth his soul for the sake of those things which are pleasing unto God; and God is gracious unto his servants. |
| JM Rodwell | A man, too, there is who selleth his very self out of desire to please God: and God is good to his servants. |
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| Asad | But there is [also] a kind of man who would willingly sell his own self in order to please God: and God is most compassionate towards His servants. |
al-Baqarah 002:208
| 2:208 ياايها الذين امنوا ادخلوا في السلم كافة ولاتتبعوا خطوات الشيطان انه لكم عدو مبين |
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| Transliteration | Ya ayyuha allatheena amanoo odkhuloo fee alssilmi kaffatan wala tattabiAAoo khutuwati alshshaytani innahu lakum AAaduwwun mubeenun |
| Literal | You, you those who believed,, enter in the safety/security all, and do not follow the devil's foot-steps, that he is for you a clear/evident enemy. |
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| Yusuf Ali | O ye who believe! Enter into Islam whole-heartedly; and follow not the footsteps of the evil one; for he is to you an avowed enemy. |
| Pickthal | O ye who believe! Come, all of you, into submission (unto Him); and follow not the footsteps of the devil. Lo! he is an open enemy for you. |
| Arberry | O believers, enter the peace, all of you, and follow not the steps of Satan; he is a manifest foe to you. |
| Shakir | O you who believe! enter into submission one and all and do not follow the footsteps of Shaitan; surely he is your open enemy. |
| Sarwar | Believers, submit yourselves to the will of God as a whole. Do not follow the footsteps of Satan; he is your sworn enemy. |
| Khalifa | O you who believe, you shall embrace total submission; do not follow the steps of Satan, for he is your most ardent enemy. |
| Hilali/Khan | O you who believe! Enter perfectly in Islam (by obeying all the rules and regulations of the Islamic religion) and follow not the footsteps of Shaitan (Satan). Verily! He is to you a plain enemy. |
| H/K/Saheeh | O you who have believed, enter into Islam completely [and perfectly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy. |
| Malik | O believers enter into Islam completely and do not follow the footsteps of Satan, surely he is your clear-cut enemy.[208] |
| QXP | O You who have chosen to be graced with belief! Come, all of you, into submission to Him. Enter the System of Islam fully and collectively. Do not follow the footsteps of the Satan, your rebellious desire. Selfish desire that rebels against the Divine Values is your most ardent enemy. (Desire or emotion leads our actions while the intellect rationalizes them. Only the Divine Values given in the Qur'an can empower our higher control of the intellect). |
| Maulana Ali | O you who believe, enter into complete peace and follow not the footsteps of the devil. Surely he is your open enemy. |
| Free Minds | O you who believe, join in peace, all of you, and do not follow the footsteps of the devil. He is to you a clear enemy. |
| Qaribullah | Believers, all of you, enter the peace and do not follow in satan's footsteps; he is a clear enemy to you. |
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| George Sale | O true believers, enter into the true religion wholly, and follow not the steps of Satan, for he is your open enemy. |
| JM Rodwell | O believers! enter completely into the true religion, and follow not the steps of Satan, for he is your declared enemy. |
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| Asad | O you who have attained to faith! Surrender yourselves wholly unto God, and follow not Satan's footsteps, for, verily, he is your open foe. |
al-Baqarah 002:209
| 2:209 فان زللتم من بعد ماجاءتكم البينات فاعلموا ان الله عزيز حكيم |
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| Transliteration | Fa-in zalaltum min baAAdi ma jaatkumu albayyinatu faiAAlamoo anna Allaha AAazeezun hakeemun |
| Literal | So if you slipped/fell/sinned from after the evidences came to you, so know that God (is) glorious/mighty ,wise/judicious. |
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| Yusuf Ali | If ye backslide after the clear (Signs) have come to you, then know that Allah is Exalted in Power, Wise. |
| Pickthal | And if ye slide back after the clear proofs have come unto you, then know that Allah is Mighty, Wise. |
| Arberry | But if you slip, after the clear signs have come to you, know then that God is All-mighty, All-wise. |
| Shakir | But if you slip after clear arguments have come to you, then know that Allah is Mighty, Wise. |
| Sarwar | If you are seduced after you have received the authoritative guidance, know that God is Majestic and Wise. |
| Khalifa | If you backslide, after the clear proofs have come to you, then know that GOD is Almighty, Most Wise. |
| Hilali/Khan | Then if you slide back after the clear signs (Prophet Muhammad SAW and this Quran, and Islam) have come to you, then know that Allah is All-Mighty, All-Wise. |
| H/K/Saheeh | But if you deviate after clear proofs have come to you, then know that Allah is Exalted in Might and Wise. |
| Malik | If you falter after receiving the clear-cut message, then keep in mind that Allah is Mighty, Wise.[209] |
| QXP | (There will be attempts at beclouding the Profound Message of the Qur'an as happened in the case of earlier Scriptures. Certain man-made books will be created and promoted as if they were equivalent to or superseded the Qur'an). If you falter or backslide after these Clear Verses have been conveyed to you, know that Allah is Almighty, Wise. (You will then suffer the consequences in both lives for disregarding His Wisdom). |
| Maulana Ali | But if you slip after clear arguments have come to you, then know that Allah is Mighty, Wise. |
| Free Minds | But if you slip after the clarity has come to you, then know that God is Noble, Wise. |
| Qaribullah | If you lapse back after the clear verses that have come to you, know that Allah is the Almighty, the Wise. |
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| George Sale | If ye have slipped after the declarations of our will have come unto you, know that God is mighty and wise. |
| JM Rodwell | But if ye lapse after that our clear signs have come to you, know that God is Mighty, Wise. |
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| Asad | And if you should stumble after all evidence of the truth has come unto you, then know that, verily, God is almighty, wise. |
al-Baqarah 002:210
| 2:210 هل ينظرون الا ان ياتيهم الله في ظلل من الغمام والملائكة وقضى الامر والى الله ترجع الامور |
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| Transliteration | Hal yanthuroona illa an ya/tiyahumu Allahu fee thulalin mina alghamami waalmala-ikatu waqudiya al-amru wa-ila Allahi turjaAAu al-omooru |
| Literal | Do they look except that God comes to them in shades from (of) the clouds, and the angels? And the matter/affair was ended/executed , and to God the matters/affairs are returned. |
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| Yusuf Ali | Will they wait until Allah comes to them in canopies of clouds, with angels (in His train) and the question is (thus) settled? but to Allah do all questions go back (for decision). |
| Pickthal | Wait they for naught else than that Allah should come unto them in the shadows of the clouds with the angels? Then the case would be already judged. All cases go back to Allah (for judgment). |
| Arberry | What do they look for, but that God shall come to them in the cloud -- shadows, and the angels? The matter is determined, and unto God all matters are returned. |
| Shakir | They do not wait aught but that Allah should come to them in the shadows of the clouds along with the angels, and the matter has (already) been decided; and (all) matters are returned to Allah. |
| Sarwar | Have they decided not to believe until God comes down in a shadow of clouds with the angels so that then the matter is settled? To God do all matters return. |
| Khalifa | Are they waiting until GOD Himself comes to them in dense clouds, together with the angels? When this happens, the whole matter will be terminated, and to GOD everything will be returned. |
| Hilali/Khan | Do they then wait for anything other than that Allah should come to them in the shadows of the clouds and the angels? (Then) the case would be already judged. And to Allah return all matters (for decision). |
| H/K/Saheeh | Do they await but that Allah should come to them in covers of clouds and the angels [as well] and the matter is [then] decided? And to Allah [all] matters are returned. |
| Malik | Are they waiting for Allah to come down to them in the shadow of clouds, along with the angels and make His decision known? Ultimately, all matters will be presented to Allah for decision.[210] |
| QXP | The opponents of the Clear Verses will make up weird stories, such that Allah would descend from one heaven to the other heaven and then into dark dense clouds, accompanied by winged angels. And then He would decree all matters. Nay! All matters of guidance have been expounded in this Book. Allah is Omnipresent and all actions return to Allah for judgment. |
| Maulana Ali | They wait for naught but that Allah should come to them in the shadows of the clouds with angels, and the matter has (already) been decided. And to Allah are (all) matters returned. |
| Free Minds | Are they waiting for God to come to them shadowed in clouds with the Angels? The matter would then be finished! And to God all matters will return. |
| Qaribullah | Are they waiting for Allah to come to them in the shadows of the clouds with the angels! Their matter will have been settled then. To Allah shall all things return. |
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| George Sale | Do the infidels expect less than that God should come down to them overshadowed with clouds, and the angels also? But the thing is decreed, and to God shall all things return. |
| JM Rodwell | What can such expect but that God should come down to them overshadowed with clouds, and the angels also, and their doom be sealed? And to God shall all things return. |
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| Asad | Are these people waiting, perchance, for God to reveal Himself unto them in the shadows of the clouds, together with the angels - although [by then] all will have been decided, and unto God all things will have been brought back? |
al-Baqarah 002:211
| 2:211 سل بني اسرائيل كم اتيناهم من اية بينة ومن يبدل نعمة الله من بعد ماجاءته فان الله شديد العقاب |
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| Transliteration | Sal banee isra-eela kam ataynahum min ayatin bayyinatin waman yubaddil niAAmata Allahi min baAAdi ma jaat-hu fa-inna Allaha shadeedu alAAiqabi |
| Literal | Ask/question Israel's sons and daughters, how much/many We gave them from an evident sign/verse/evidence, and who exchanged/replaced/substituted God's blessing from after it came to him, so God (is) strong (severe in) the punishment. |
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| Yusuf Ali | Ask the Children of Israel how many clear (Signs) We have sent them. But if any one, after Allah's favour has come to him, substitutes (something else), Allah is strict in punishment. |
| Pickthal | Ask of the Children of Israel how many a clear revelation We gave them! He who altereth the grace of Allah after it hath come unto him (for him), lo! Allah is severe in punishment. |
| Arberry | Ask the Children of Israel how many a clear sign We gave them. Whoso changes God's blessing after it has come to him, God is terrible in retribution. |
| Shakir | Ask the Israelites how many a clear sign have We given them; and whoever changes the favor of Allah after it has come to him, then surely Allah is severe in requiting (evil). |
| Sarwar | (Muhammad), ask the children of Israel about how many visible miracles We had shown them. God is certainly stern in His retribution to those who change the bounty of God (His revelation), after having received His guidance. |
| Khalifa | Ask the Children of Israel how many profound miracles have we shown them! For those who disregard the blessings bestowed upon them by GOD, GOD is most strict in retribution. |
| Hilali/Khan | Ask the Children of Israel how many clear Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) We gave them. And whoever changes Allahs Favour after it had come to him, (e.g. renounces the Religion of Allah (Islam) and accepts Kufr (disbelief),) then surely, Allah is Severe in punishment. |
| H/K/Saheeh | Ask the Children of Israel how many a sign of evidence We have given them. And whoever exchanges the favor of Allah [for disbelief] after it has come to him then indeed, Allah is severe in penalty. |
| Malik | Ask the Children of Israel how many clear-cut signs We have given them. Anyone who substitutes the favor of Allah (changes the revelations of Allah) after it has come to him, should know that Allah is strict in retribution.[211] |
| QXP | O Messenger! Ask the Children of Israel how many clear Revelations We gave them. Whoever alters the blessed Message of Allah after it has come to him must know that Allah's Requital is Strong in grasping. |
| Maulana Ali | Ask of the Children of Israel how many a clear sign We gave them! And whoever changes the favour of Allah after it has come to him, then surely Allah is Severe in requiting (evil). |
| Free Minds | Ask the Children of Israel how many clear signs did We give them? And whoever changes God's favour after it has come to him, then God is Mighty in retribution. |
| Qaribullah | Ask the Children of Israel how many clear signs We have given them. Whoever changes the Favor of Allah after it has come to him, Allah is Firm in inflicting the punishment. |
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| George Sale | Ask the children of Israel how many evident signs we have shewed them; and whoever shall change the grace of God, after it shall have come unto him, verily God will be severe in punishing him. |
| JM Rodwell | Ask the children of Isreal how many clear signs we have given them. But if any man shall alter the boon of God after it shall have reached him, assuredly God will be vehement in punishing him. |
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| Asad | Ask the children of Israel how many a clear message We have given them! And if one alters God's blessed message after it has reached him - verily, God is severe in retribution! |
al-Baqarah 002:212
| 2:212 زين للذين كفروا الحياة الدنيا ويسخرون من الذين امنوا والذين اتقوا فوقهم يوم القيامة والله يرزق من يشاء بغير حساب |
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| Transliteration | Zuyyina lillatheena kafaroo alhayatu alddunya wayaskharoona mina allatheena amanoo waallatheena ittaqaw fawqahum yawma alqiyamati waAllahu yarzuqu man yashao bighayri hisabin |
| Literal | The life the present/worldly life was decorated/beautified to those who disbelieved, and they humiliate/mock from (about) those who believed, and those who feared and obeyed (are) over them (in) the Resurrection Day, and God provides for whom He wills/wants without counting/calculation. |
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| Yusuf Ali | The life of this world is alluring to those who reject faith, and they scoff at those who believe. But the righteous will be above them on the Day of Resurrection; for Allah bestows His abundance without measure on whom He will. |
| Pickthal | Beautified is the life of the world for those who disbelieve; they make a jest of the believers. But those who keep their duty to Allah will be above them on the Day of Resurrection. Allah giveth without stint to whom He will. |
| Arberry | Decked out fair to the unbelievers is the present life, and they deride the believers; but those who were godfearing shall be above them on the Resurrection Day; and God provides whomsoever He will without reckoning. |
| Shakir | The life of this world is made to seem fair to those who disbelieve, and they mock those who believe, and those who guard (against evil) shall be above them on the day of resurrection; and Allah gives means of subsistence to whom he pleases without measure. |
| Sarwar | The worldly life is made to seem attractive to the disbelievers who scoff at the faithful, but the pious, in the life hereafter, will have a position far above them. God grants sustenance (without account) to anyone He wants. |
| Khalifa | This worldly life is adorned in the eyes of the disbelievers, and they ridicule those who believe. However, the righteous will be far above them on the Day of Resurrection. GOD blesses whomever He wills, without limits. |
| Hilali/Khan | Beautified is the life of this world for those who disbelieve, and they mock at those who believe. But those who obey Allahs Orders and keep away from what He has forbidden, will be above them on the Day of Resurrection. And Allah gives (of His Bounty, Blessings, Favours, Honours, etc. on the Day of Resurrection) to whom He wills without limit. |
| H/K/Saheeh | Beautified for those who disbelieve is the life of this world, and they ridicule those who believe. But those who fear Allah are above them on the Day of Resurrection. And Allah gives provision to whom He wills without account. |
| Malik | The life of this world is charming to those who are unbelievers and they mock at those who believe, but they forget that those who fear Allah will rank above them on the Day of Resurrection; Allah gives sustenance without measure to whom He wants.[212] |
| QXP | Beautified seems the life of this world to the rejecters, and they ridicule the believers who uphold Permanent Values and look beyond instant gains. Those who live an upright life will be higher in degrees on the Day of Resurrection. Allah provides without stint to His creation according to His Law that does not discriminate between people. He is the Sustainer of all humanity (114:1). |
| Maulana Ali | The life of this world is made to seem fair to those who disbelieve, and they mock those who believe. And those who keep their duty will be above them on the day of Resurrection. And Allah gives to whom He pleases without measure. |
| Free Minds | This worldly life has been made pleasing to the disbelievers, and they mock those who believe. And those who are righteous will be above them on the Day of Resurrection; God provides for whoever He wishes without a price. |
| Qaribullah | For those who disbelieve, the worldly life is decked with all manner of decorations. They scoff at those who believe, but the cautious shall be above them on the Day of Resurrection. Allah gives without count to whom He will. |
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| George Sale | The present life was ordained for those who believe not, and they laugh the faithful to scorn; but they who fear God shall be above them, on the day of the resurrection: For God is bountiful unto whom he pleaseth without measure. |
| JM Rodwell | This present life is prepared for those who believe not, and who mock at the faithful. But they who fear God shall be above them on the day of resurrection; and God is bounteous without measure to whom He will. |
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| Asad | Unto those who are bent on denying the truth the life of this world [alone] seems goodly; hence, they scoff at those who have attained to faith: but they who are conscious of God shall be above them on Resurrection Day. And God grants sustenance unto whom He wills, beyond all reckoning. |
al-Baqarah 002:213
| 2:213 كان الناس امة واحدة فبعث الله النبيين مبشرين ومنذرين وانزل معهم الكتاب بالحق ليحكم بين الناس فيما اختلفوا فيه وما اختلف فيه الا الذين اوتوه من بعد ماجاءتهم البينات بغيا بينهم فهدى الله الذين امنوا لما اختلفوا فيه من الحق باذنه والله يهدي من يشاء الى صراط مستقيم |
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| Transliteration | Kana alnnasu ommatan wahidatan fabaAAatha Allahu alnnabiyyeena mubashshireena wamunthireena waanzala maAAahumu alkitaba bialhaqqi liyahkuma bayna alnnasi feema ikhtalafoo feehi wama ikhtalafa feehi illa allatheena ootoohu min baAAdi ma jaat-humu albayyinatu baghyan baynahum fahada Allahu allatheena amanoo lima ikhtalafoo feehi mina alhaqqi bi-ithnihi waAllahu yahdee man yashao ila siratin mustaqeemin |
| Literal | The people were one nation , so God sent the prophets, announcing good news and warners/givers of notice , and He descended with them The Book , with the truth/correct to judge/rule between the people in what they differed/disputed in it, and no (one) differed/disputed in it except those who were given it from after what the evidences came to them, oppression/transgression/corruption between them, so God guided those who believed, for what they differed/disputed in it from the truth , with His permission , and God guides whom He wills/wants to a straight/direct road/way . |
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| Yusuf Ali | Mankind was one single nation, and Allah sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish contumacy. Allah by His Grace Guided the believers to the Truth, concerning that wherein they differed. For Allah guided whom He will to a path that is straight. |
| Pickthal | Mankind were one community, and Allah sent (unto them) prophets as bearers of good tidings and as warners, and revealed therewith the Scripture with the truth that it might judge between mankind concerning that wherein they differed. And only those unto whom (the Scripture) was given differed concerning it, after clear proofs had come unto them, through hatred one of another. And Allah by His Will guided those who believe unto the truth of that concerning which they differed. Allah guideth whom He will unto a straight path. |
| Arberry | The people were one nation; then God sent forth the Prophets, good tidings to bear and warning, and He sent down with them the Book with the truth, that He might decide between the people touching their differences; and only those who had been given it were at variance upon it, after the clear signs had come to them, being insolent one to another; then God guided those who believed to the truth, touching which they were at variance, by His leave; and God guides whomsoever He will to a straight path. |
| Shakir | (All) people are a single nation; so Allah raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between people in that in which they differed; and none but the very people who were given it differed about it after clear arguments had come to them, revolting among themselves; so Allah has guided by His will those who believe to the truth about which they differed and Allah guides whom He pleases to the right path. |
| Sarwar | At one time all people were only one nation. God sent Prophets with glad news and warnings. He sent the Book with them for a genuine purpose to provide the people with the ruling about disputed matters among them. No one disputed this matter except those who had already received evidence before. Their dispute was only because of their own hostility. To deal with this dispute, God, through His will, sent guidance to the believers. God guides to the right path whomever He wants. |
| Khalifa | The people used to be one community when GOD sent the prophets as bearers of good news, as well as warners. He sent down with them the scripture, bearing the truth, to judge among the people in their disputes. Ironically, those who received the scripture were the ones who rejected any new scripture, despite clear proofs given to them. This is due to jealousy on their part. GOD guides those who believe to the truth that is disputed by all others, in accordance with His will. GOD guides whoever wills in a straight path. |
| Hilali/Khan | Mankind were one community and Allah sent Prophets with glad tidings and warnings, and with them He sent the Scripture in truth to judge between people in matters wherein they differed. And only those to whom (the Scripture) was given differed concerning it after clear proofs had come unto them through hatred, one to another. Then Allah by His Leave guided those who believed to the truth of that wherein they differed. And Allah guides whom He wills to a Straight Path. |
| H/K/Saheeh | Mankind was [of] one religion [before their deviation]; then Allah sent the prophets as bringers of good tidings and warners and sent down with them the Scripture in truth to judge between the people concerning that in which they differed. And none differed over the Scripture except those who were given it after the clear proofs came to them out of jealous animosity among themselves. And Allah guided those who believed to the truth concerning that over which they had differed, by His permission. And Allah guides whom He wills to a straight path. |
| Malik | Mankind was one nation having one religion. Later when people invented other religions, Allah appointed Prophets as bearers of good news and warnings; and revealed to them the Book with the True Guidance to settle the matters of dispute between mankind. But the very people to whom it was given, started disputes after the clear arguments had come to them, because of rivalry between one another. Allah has guided the believers by His will to the truth in those matters in which they had differences. Allah guides whom He pleases towards the Right Way.[213] |
| QXP | Mankind were one community. (Nature's provision was abundant and open for all (2:36). Then Satan, their selfish desire, divided them (10:19)) Allah sent Prophets as heralds of good news and as Warners. He sent down with them the Scripture with the Truth to judge among people in their differences. After the Prophet passed on, people started differing in the Scripture that was given to them with clear verses. And they did so in stubborn rivalry. Allah by His Will keeps the sincere believers guided in Truth concerning whatever differences arise among them. Allah guides people according to His Laws. (Using your faculties of listening, observing and reasoning will help you achieve guidance, while selfishness, arrogance and blind following will lead people astray (2:170), (6:56), (40:35), (41:17)). |
| Maulana Ali | Mankind is a single nation. So Allah raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between people concerning that in which they differed. And none but the very people who were given it differed about it after clear arguments had come to them, envying one another. So Allah has guided by His will those who believe to the truth about which they differed. And Allah guides whom He pleases to the right path. |
| Free Minds | The people used to be one nation, then God sent the prophets as bearers of good news and warners, and He sent down with them the Scripture with the facts so that they may judge between the people in what they were disputing. But after receiving the clarity, the people disputed in it due to animosity between them. And God guided those who believed with His permission regarding what they disputed in of the truth. And God guides whoever He wishes to a straight path. |
| Qaribullah | The people were one nation. Then Allah sent forth Prophets to give them glad tidings and to warn them; and with them He sent down the Book with the truth, that He might rule between the people in that which they differ. Only those to whom it had been given differed about it after the clear verses had come to them, transgressing between themselves. Then Allah guided those who believed concerning that which they were at variance in the truth, by His permission. Allah guides whom He will to the Straight Path. |
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| George Sale | Mankind was of one faith, and God sent prophets bearing good tidings, and denouncing threats, and sent down with them the scripture in truth, that it might judge between men of that concerning which they disagreed: And none disagreed concerning it, except those to whom the same scriptures were delivered, after the declarations of God's will had come unto them, out of envy among themselves. And God directed those who believed, to that truth concerning which they disagreed, by his will: For God directeth whom he pleaseth into the right way. |
| JM Rodwell | Mankind was but one people; and God sent prophets to announce glad tidings and to warn; and He sent down with them the Book of Truth, that it might decide the disputes of men; and none disputed but those to whom the Book had been given, after the clear tok |
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| Asad | ALL MANKIND were once one single community; [then they began to differ - ] whereupon God raised up the prophets as heralds of glad tidings and as warners, and through them bestowed revelation from on high, setting forth the truth, so that it might decide between people with regard to all on which they had come to hold divergent views. Yet none other than the selfsame people who had been granted this [revelation] began, out of mutual jealousy, to disagree about its meaning after all evidence of the truth had come unto them. But God guided the believers unto the truth about which, by His leave, they had disagreed: for God guides onto a straight way him that wills [to be guided]. |
al-Baqarah 002:214
| 2:214 ام حسبتم ان تدخلوا الجنة ولما ياتكم مثل الذين خلوا من قبلكم مستهم الباساء والضراء وزلزلوا حتى يقول الرسول والذين امنوا معه متى نصر الله الا ان نصر الله قريب |
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| Transliteration | Am hasibtum an tadkhuloo aljannata walamma ya/tikum mathalu allatheena khalaw min qablikum massat-humu alba/sao waalddarrao wazulziloo hatta yaqoola alrrasoolu waallatheena amanoo maAAahu mata nasru Allahi ala inna nasra Allahi qareebun |
| Literal | Or (have) you thought/supposed that you enter the Paradise and (the) example of those who past/expired from before you (E) did not come to you, the misery/hardship and the calamity touched them, and they were shaken until the messenger and those who believed with him say: "When (is) God's victory/aid?" Is it not (that) God's victory/aid (is) near/close?" |
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| Yusuf Ali | Or do ye think that ye shall enter the Garden (of bliss) without such (trials) as came to those who passed away before you? they encountered suffering and adversity, and were so shaken in spirit that even the Messenger and those of faith who were with him cried: "When (will come) the help of Allah?" Ah! Verily, the help of Allah is (always) near! |
| Pickthal | Or think ye that ye will enter paradise while yet there hath not come unto you the like of (that which came to) those who passed away before you? Affliction and adversity befell them, they were shaken as with earthquake, till the messenger (of Allah) and those who believed along with him said: When cometh Allah's help? Now surely Allah's help is nigh. |
| Arberry | Or did you suppose you should enter Paradise without there had come upon you the like of those who passed away before you? They were afflicted by misery and hardship and were so convulsed, that the Messenger and those who believed with him said, 'When comes God's help?' Ah, but surely God's help is nigh. |
| Shakir | Or do you think that you would enter the garden while yet the state of those who have passed away before you has not come upon you; distress and affliction befell them and they were shaken violently, so that the Messenger and those who believed with him said: When will the help of Allah come? Now surely the help of Allah is nigh! |
| Sarwar | Would you think that you could go to Paradise without experiencing the kind of suffering others have experienced before you? Distress and afflictions battered them until the Messenger and the believers said, "When will God send help?" Certainly God's help is near. |
| Khalifa | Do you expect to enter Paradise without being tested like those before you? They were tested with hardship and adversity, and were shaken up, until the messenger and those who believed with him said, "Where is GOD's victory?" GOD's victory is near. |
| Hilali/Khan | Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, "When (will come) the Help of Allah?" Yes! Certainly, the Help of Allah is near! |
| H/K/Saheeh | Or do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you? They were touched by poverty and hardship and were shaken until [even their] messenger and those who believed with him said," When is the help of Allah?" Unquestionably, the help of Allah is near. |
| Malik | Do you think that you will enter Paradise without any trials while you have known the examples of those who passed away before you? They were afflicted with suffering and adversity and were so violently shaken up that even the Messenger and the believers with him cried out: "When will Allah’s help come?" Then they were comforted with the words, Be aware! Allah’s help is ever close.[214] |
| QXP | Do you expect to achieve Paradise here and there without being tested as the previous generations were tested? They had to go through hardship and adversity such that they were shaken up. (Unity of mankind will not be easy to attain. The differences of race, ethnicity, creed, color, lineage, wealth and nationalism would be the barriers to surmount). The hardships in the way of this Benevolent Revolution have tasked the hearts and minds of Messengers and their believing companions till they said, "When will come Allah's help?" But, once this Revolution gets going, Allah's help is near. |
| Maulana Ali | Or do you think that you will enter the Garden, while there has not yet befallen you the like of what befell those who have passed before you. Distress and affliction befell them and they were shaken violently, so that the Messenger and those who believed with him said: When will the help of Allah come? Now surely the help of Allah is nigh! |
| Free Minds | Or did you expect that you would enter Paradise, while the example of those who were before you came to you; they were stricken with adversity and hardship, and they were shaken until the messenger and those who believed with him said: "When is God's victory?" Yes indeed, God's victory is near. |
| Qaribullah | Or did you suppose that you would go to Paradise untouched by that endured by those before you! Affliction and adversity befell them; and they were shaken until the Messenger, and those who believed with him, said: 'When will the victory of Allah come? ' Is it not so that the victory of Allah is near. |
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| George Sale | Did ye think ye should enter paradise, when as yet no such thing had happened unto you, as hath happened unto those who have been before you? They suffered calamity, and tribulation, and were afflicted; so that the Apostle, and they who believed with him, said; when will the help of God come? Is not the help of God nigh? |
| JM Rodwell | Think ye to enter Paradise, when no such things have come upon you, as on those who flourish before you? Ills and troubles tried them; and so tossed were they by trials, that the Apostle and they who shared his faith, said, "When will the help of God come? |
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| Asad | [But] do you think that you could enter para dise without having suffered like those [believers] who passed away before you? Misfortune and hardship befell them, and so shaken were they that the apostle, and the believers with him, would exclaim, "When will God's succour come?" Oh, verily, God's succour is [always] near! |
al-Baqarah 002:215
| 2:215 يسألونك ماذا ينفقون قل ماانفقتم من خير فللوالدين والاقربين واليتامى والمساكين وابن السبيل وماتفعلوا من خير فان الله به عليم |
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| Transliteration | Yas-aloonaka matha yunfiqoona qul ma anfaqtum min khayrin falilwalidayni waal-aqrabeena waalyatama waalmasakeeni waibni alssabeeli wama tafAAaloo min khayrin fa-inna Allaha bihi AAaleemun |
| Literal | They ask/question you what (should) they spend, say: "What you spend from goodness/wealth , so to the parents, and the nearest/closest, and the orphans , and the poorest of poor/poor oppressed, and the traveler/stranded traveler, and what you make/do from goodness , so then God (is) with it knowledgeable." |
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| Yusuf Ali | They ask thee what they should spend (In charity). Say: Whatever ye spend that is good, is for parents and kindred and orphans and those in want and for wayfarers. And whatever ye do that is good, -Allah knoweth it well. |
| Pickthal | They ask thee, (O Muhammad), what they shall spend. Say: that which ye spend for good (must go) to parents and near kindred and orphans and the needy and the wayfarer. And whatsoever good ye do, lo! Allah is Aware of it. |
| Arberry | They will question thee concerning what they should expend. Say: 'Whatsoever good you expend is for parents and kinsmen, orphans, the needy, and the traveller; and whatever good you may do, God has knowledge of it.' |
| Shakir | They ask you as to what they should spend. Say: Whatever wealth you spend, it is for the parents and the near of kin and the orphans and the needy and the wayfarer, and whatever good you do, Allah surely knows it. |
| Sarwar | They ask you what to spend for the cause of God. (Muhammad) tell them that whatever you spend, give it to your parents, the orphans, the destitute, and those who may be in urgent need of money whilst on a journey. Whatever good you do, God certainly is Aware of it. |
| Khalifa | They ask you about giving: say, "The charity you give shall go to the parents, the relatives, the orphans, the poor, and the traveling alien." Any good you do, GOD is fully aware thereof. |
| Hilali/Khan | They ask you (O Muhammad SAW) what they should spend. Say: Whatever you spend of good must be for parents and kindred and orphans and AlMasakin (the poor) and the wayfarers, and whatever you do of good deeds, truly, Allah knows it well. |
| H/K/Saheeh | They ask you, [O Muúammad], what they should spend. Say, "Whatever you spend of good is [to be] for parents and relatives and orphans and the needy and the traveler. And whatever you do of good indeed, Allah is Knowing of it." |
| Malik | They ask you what they should spend in charity. Say: "Whatever you spend with a good heart, give it to parents, relatives, orphans, the helpless, and travellers in need. Whatever good you do, Allah is aware of it.[215] |
| QXP | A crucial step toward the establishment of this Unified Order will be the equitable distribution of wealth. People ask you, O Messenger! "What should we spend in the Cause of Allah?" Say, "Although welfare of the entire society would remain the ultimate objective, begin this goodness with your parents, family and relatives, orphans, widows, and those who are left helpless, those whose hard earned income is insufficient to meet their basic needs, those whose businesses have stalled, and those who have lost their jobs, also the needy wayfarer, the homeless son of the street, and the one who has come to your town in a destitute condition." And whatever good you do, Allah is Aware of it. |
| Maulana Ali | They ask thee as to what they should spend. Say: Whatever wealth you spend, it is for the parents and the near of kin and the orphans and the needy and the wayfarer. And whatever good you do, Allah surely is Knower of it. |
| Free Minds | They ask you what they should spend, Say: "What you spend out of goodness should go to your family and the relatives and the orphans, and the needy, and the wayfarer. And any good you do, God is fully aware of it." |
| Qaribullah | They will question you about what they should spend (in charity). Say: 'Whatever good you spend is for (your) parents, kinsmen, orphans, the needy, and the destitute traveler. Allah is Aware of whatever good you do. ' |
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| George Sale | They will ask thee what they shall bestow in alms: Answer, the good which ye bestow, let it be given to parents, and kindred, and orphans, and the poor, and the stranger. Whatsoever good ye do, God knoweth it. |
| JM Rodwell | They will ask thee what they shall bestow in alms. SAY: Let the good which ye bestow be for parents, and kindred, and orphans, and the poor, and the wayfarer; and whatever good ye do, of a truth God knoweth. |
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| Asad | THEY WILL ASK thee as to what they should spend on others. Say: "Whatever of your wealth you spend shall [first] be for your parents, and for the near of kin, and the orphans, and the needy, and the wayfarer; and whatever good you do, verily, God has full knowledge thereof." |
al-Baqarah 002:216
| 2:216 كتب عليكم القتال وهو كره لكم وعسى ان تكرهوا شيئا وهو خير لكم وعسى ان تحبوا شيئا وهو شر لكم والله يعلم وانتم لاتعلمون |
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| Transliteration | Kutiba AAalaykumu alqitalu wahuwa kurhun lakum waAAasa an takrahoo shay-an wahuwa khayrun lakum waAAasa an tuhibboo shay-an wahuwa sharrun lakum waAllahu yaAAlamu waantum la taAAlamoona |
| Literal | It is written/ordered on you the fighting/killing, and it is hated to you and maybe/perhaps you hate a thing and it is best/good to you, and maybe/perhaps you like/love a thing and it is bad/evil to you, and God knows, and you do not know. |
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| Yusuf Ali | Fighting is prescribed for you, and ye dislike it. But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But Allah knoweth, and ye know not. |
| Pickthal | Warfare is ordained for you, though it is hateful unto you; but it may happen that ye hate a thing which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not. |
| Arberry | Prescribed for you is fighting, though it be hateful to you. Yet it may happen that you will hate a thing which is better for you; and it may happen that you will love a thing which is worse for you; God knows, and you know not. |
| Shakir | Fighting is enjoined on you, and h is an object of dislike to you; and it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you, and Allah knows, while you do not know. |
| Sarwar | Fighting is made mandatory for you, but you dislike it. You may not like something which, in fact, is for your good and something that you may love, in fact, may be evil. God knows, but you do not know. |
| Khalifa | Fighting may be imposed on you, even though you dislike it. But you may dislike something which is good for you, and you may like something which is bad for you. GOD knows while you do not know. |
| Hilali/Khan | Jihad (holy fighting in Allahs Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know. |
| H/K/Saheeh | Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not. |
| Malik | Fighting has been made obligatory for you, much to your dislike. It is quite possible that something which you don’t like is good for you and that something which you love is bad for you. Allah knows, and you do not.[216] |
| QXP | When establishing the Divine Order, you will meet aggression from those who wish to maintain the status quo for their vested interests. Therefore, fighting in the Cause of Allah is ordained for you, even though you dislike it. It may happen that you hate a thing that is good for you, and it may happen that you love a thing that is bad for you. Allah knows and you know not. |
| Maulana Ali | Fighting is enjoined on you, though it is disliked by you; and it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you; and Allah knows while you know not. |
| Free Minds | Warfare has been decreed for you while you hate it; and perhaps you may hate something while it is good for you, and perhaps you may love something while it is bad for you; God knows while you do not know. |
| Qaribullah | (Offensive) fighting is obligatory for you, though it is hateful to you. But you may hate a thing although it is good for you, and may love a thing although it is evil for you. Allah knows, and you do not. |
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| George Sale | War is injoined you against the infidels; but this is hateful unto you: Yet perchance ye hate a thing which is better for you, and perchance ye love a thing which is worse for you: But God knoweth and ye know not. |
| JM Rodwell | War is prescribed to you: but from this ye are averse. Yet haply ye are averse from a thing, though it be good for you, and haply ye love a thing though it be bad for you: And God knoweth; but ye, ye know not. |
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| Asad | FIGHTING is ordained for you, even though it be hateful to you; but it may well be that you hate a thing the while it is good for you, and it may well be that you love a thing the while it is bad for you: and God knows, whereas you do not know. |
al-Baqarah 002:217
| 2:217 يسألونك عن الشهر الحرام قتال فيه قل قتال فيه كبير وصد عن سبيل الله وكفر به والمسجد الحرام واخراج اهله منه اكبر عند الله والفتنة اكبر من القتل ولايزالون يقاتلونكم حتي يردوكم عن دينكم ان استطاعوا ومن يرتدد منكم عن دينه فيمت وهو كافر فاولئك حبطت اعمالهم في الدنيا والاخرة واولئك اصحاب النار هم فيها خالدون |
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| Transliteration | Yas-aloonaka AAani alshshahri alharami qitalin feehi qul qitalun feehi kabeerun wasaddun AAan sabeeli Allahi wakufrun bihi waalmasjidi alharami wa-ikhraju ahlihi minhu akbaru AAinda Allahi waalfitnatu akbaru mina alqatli wala yazaloona yuqatiloonakum hatta yaruddookum AAan deenikum ini istataAAoo waman yartadid minkum AAan deenihi fayamut wahuwa kafirun faola-ika habitat aAAmaluhum fee alddunya waal-akhirati waola-ika as-habu alnnari hum feeha khalidoona |
| Literal | They ask/question you about the month the forbidden/sacred, fighting/killing in it, say: "Fighting/killing in it (is) big/great and prevention/obstruction from God's road/way and disbelief with (in) Him, and the Mosque the Forbidden/Sacred, and bringing/forcing out its people from it (is) bigger/greater at God, and the treason (is) bigger/greater from (worse than) the fighting/killing, and they still/continue (to) fight/kill you until they return you from your religion, if they were able, and who returns (E) from you from his religion, so he dies and he is disbelieving, so those wasted/failed their doings/works in the present world and (in) the end (other life), and those are the owners/company (of) the fire, they are in it immortally/eternally . |
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| Yusuf Ali | They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein. |
| Pickthal | They question thee (O Muhammad) with regard to warfare in the sacred month. Say: Warfare therein is a great (transgression), but to turn (men) from the way of Allah, and to disbelieve in Him and in the Inviolable Place of Worship, and to expel His people thence, is a greater with Allah; for persecution is worse than killing. And they will not cease from fighting against you till they have made you renegades from your religion, if they can. And whoso becometh a renegade and dieth in his disbelief: such are they whose works have fallen both in the world and the Hereafter. Such are rightful owners of the Fire: they will abide therein. |
| Arberry | They will question thee concerning the holy month, and fighting in it. Say: 'Fighting in it is a heinous thing, but to bar from God's way, and disbelief in Him, and the Holy Mosque, and to expel its people from it -- that is more heinous in God's sight; and persecution is more heinous than slaying.' They will not cease to fight with you, till they turn you from your religion, if they are able; and whosoever of you turns from his religion, and dies disbelieving -- their works have failed in this world and the next; those are the inhabitants of the Fire; therein they shall dwell forever. |
| Shakir | They ask you concerning the sacred month about fighting in it. Say: Fighting in it is a grave matter, and hindering (men) from Allah's way and denying Him, and (hindering men from) the Sacred Mosque and turning its people out of it, are still graver with Allah, and persecution is graver than slaughter; and they will not cease fighting with you until they turn you back from your religion, if they can; and whoever of you turns back from his religion, then he dies while an unbeliever-- these it is whose works shall go for nothing in this world and the hereafter, and they are the inmates of the fire; therein they shall abide. |
| Sarwar | (Muhammad), they ask you about fighting in the sacred month. Tell them that it is a great sin. However, creating an obstacle in the way of God, disbelief in Him and the Sacred Mosque, and driving away the neighbors of the Sacred Mosque is an even greater sin in the sight of God: Disbelief in God is worse than committing murder. |
| Khalifa | They ask you about the Sacred Months and fighting therein: say, "Fighting therein is a sacrilege. However, repelling from the path of GOD and disbelieving in Him and in the sanctity of the Sacred Masjid, and evicting its people, are greater sacrileges in the sight of GOD. Oppression is worse than murder." They will always fight you to revert you from your religion, if they can. Those among you who revert from their religion, and die as disbelievers, have nullified their works in this life and the Hereafter. These are the dwellers of Hell, wherein they abide forever. |
| Hilali/Khan | They ask you concerning fighting in the Sacred Months (i.e. 1st, 7th, 11th and 12th months of the Islamic calendar). Say, "Fighting therein is a great (transgression) but a greater (transgression) with Allah is to prevent mankind from following the Way of Allah, to disbelieve in Him, to prevent access to Al-Masjid-al-Haram (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing. And they will never cease fighting you until they turn you back from your religion (Islamic Monotheism) if they can. And whosoever of you turns back from his religion and dies as a disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever." |
| H/K/Saheeh | They ask you about the sacred month about fighting therein. Say, "Fighting therein is great [sin], but averting [people] from the way of Allah and disbelief in Him and [preventing access to] al-Masjid al-îaram and the expulsion of its people therefrom are greater [evil] in the sight of Allah. And fitnah is greater than killing." And they will continue to fight you until they turn you back from your religion if they are able. And whoever of you reverts from his religion [to disbelief] and dies while he is a disbeliever for those, their deeds have become worthless in this world and the Hereafter, and those are the companions of the Fire, they will abide therein eternally. |
| Malik | They ask you about war in the Sacred Month. Tell them: "Fighting in this month is a heinous offence; but to prevent from the path of Allah, to deny Him, to prevent access and expel His worshippers from the Sacred Mosque is a more severe crime, since mischief is worse than killing in His sight. As for unbelievers: they will not cease fighting until they succeed in turning you back from your religion if they can; and if any of you turns back from his religion and dies as an unbeliever, his deeds will become void in this life and in the hereafter. He will be the inmate of the hellfire, to live in there forever.[217] |
| QXP | During active warfare, mankind should agree upon one month of peacetime. This would serve as a cooling off period. They ask you about the Sacred Months and fighting therein. Say, "Fighting in the Sacred Months is a grave offense (2:194). However, repelling from the Path of Allah, rejecting His Command and the sanctity of the Sacred Masjid, and evicting its people, are greater offenses in the Sight of Allah. Persecution is a greater crime than killing." They will not cease from fighting against you till they revert you from your religion, if they can. Those among you who revert from their religion, and die as disbelievers, have nullified their works in this life and their rewards in the Hereafter. These are the companions of Fire; they will abide therein. |
| Maulana Ali | They ask thee about fighting in the sacred month. Say: fighting it is a grave (offence). And hindering (men) from Allah's way and denying Him and the Sacred Mosque and turning its people out of it, are still graver with Allah; and persecution is graver with Allah; and persecution is graver than slaughter. And they will not cease fighting you until they turn you back from your religion, if they can. And whoever of you turns back from his religion, then he dies while an unbeliever -- these it is whose works go for nothing in this world and the Hereafter. And they are the companions of the Fire: therein they will abide. |
| Free Minds | They ask you about the restricted month: "Is there fighting in it?" Say: "Much fighting is in it, and to repel from the path of God and to disbelieve in Him, and at the Restricted Temple, to drive its inhabitants out is far greater with God, and persecution is worse than being killed." And they still will fight you until they turn you back from your system if they are able. And whoever of you turns back from his system, and he dies while disbelieving, then these have nullified their work in this life and the next; these are the people of the Fire, in it they will abide eternally! |
| Qaribullah | They ask you about the Sacred Month and fighting in it. Say: 'To fight in this month is a grave (offense); but to bar others from the Path of Allah, and disbelief in Him, and the Holy Mosque, and to expel its inhabitants from it is greater with Allah. Dissension is greater than killing. ' They will not cease to fight against you until they force you to renounce your religion, if they are able. But whosoever of you recants from his religion and dies an unbeliever, their works shall be annulled in this world and in the Everlasting Life, and those shall be the companions of Hell, and there they shall live for ever. |
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| George Sale | They will ask thee concerning the sacred month, whether they may war therein: Answer, to war therein is grievous; but to obstruct the way of God, and infidelity towards him, and to keep men from the holy temple, and to drive out his people from thence, is more grievous in the sight of God, and the temptation to idolatry is more grievous than to kill in the sacred months. They will not cease to war against you, until they turn you from your religion, if they be able: But whoever among you shall turn back from his religion, and die an infidel, their works shall be vain in this world, and the next; they shall be the companions of hell fire, they shall remain therein for ever. |
| JM Rodwell | They will ask thee concerning war in the Sacred Month. SAY: To war therein is bad, but to turn aside from the cause of God, and to have no faith in Him, and in the Sacred Temple, and to drive out its people, is worse in the sight of God; and civil strife i |
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| Asad | They will ask thee about fighting in the sacred month. Say: "Fighting in it is an awesome thing; but turning men away from the path of God and denying Him, and [turning them away from] the Inviolable House of Worship and expelling its people therefrom - [all this] is yet more awesome in the sight of God, since oppression is more awesome than killing." [Your enemies] will not cease to fight against you till they have turned you away from your faith, if they can. But if any of you should turn away from his faith and die as a denier of the truth - these it is whose works will go for nought in this world and in the life to come; and these it is who are destined for the fire, therein to abide. |
al-Baqarah 002:218
| 2:218 ان الذين امنوا والذين هاجروا وجاهدوا في سبيل الله اولئك يرجون رحمة الله والله غفور رحيم |
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| Transliteration | Inna allatheena amanoo waallatheena hajaroo wajahadoo fee sabeeli Allahi ola-ika yarjoona rahmata Allahi waAllahu ghafoorun raheemun |
| Literal | That those who believed and those who emigrated and struggled/exerted in God's way/sake ,those hope/expect God's mercy , and God (is) forgiving, most merciful . |
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| Yusuf Ali | Those who believed and those who suffered exile and fought (and strove and struggled) in the path of Allah,- they have the hope of the Mercy of Allah: And Allah is Oft-forgiving, Most Merciful. |
| Pickthal | Lo! those who believe, and those who emigrate (to escape the persecution) and strive in the way of Allah, these have hope of Allah's mercy. Allah is Forgiving, Merciful. |
| Arberry | But the believers, and those who emigrate and struggle in God's way -- those have hope of God's compassion; and God is All-forgiving, All-compassionate. |
| Shakir | Surely those who believed and those who fled (their home) and strove hard in the way of Allah these hope for the mercy of Allah and Allah is Forgiving, Merciful. |
| Sarwar | The believers and the Emigrants from Mecca who fight for the cause of God, indeed have hope in receiving the mercy of God; God is All-forgiving and All-merciful. |
| Khalifa | Those who believe, and those who emigrate and strive in the cause of GOD, have deserved GOD's mercy. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | Verily, those who have believed, and those who have emigrated (for Allahs Religion) and have striven hard in the Way of Allah, all these hope for Allahs Mercy. And Allah is Oft-Forgiving, Most-Merciful. |
| H/K/Saheeh | Indeed, those who have believed and those who have emigrated and fought in the cause of Allah those expect the mercy of Allah. And Allah is Forgiving and Merciful. |
| Malik | Surely those who are believers, and migrated and struggled in the path of Allah, they can hope for the mercy of Allah; and Allah is Forgiving, Merciful."[218] |
| QXP | Those who attain belief and those who emigrate in the Cause of Allah and struggle to establish the Divine Value System, can rightfully hope for the Grace of Allah. Indeed, Allah is Absolver of imperfections, Merciful. |
| Maulana Ali | Those who believed and those who fled (their homes) and strove hard in Allah's way -- these surely hope for the mercy of Allah. And Allah is Forgiving, Merciful. |
| Free Minds | Those who believe, and those who have immigrated and strived in the cause of God; these are seeking God's mercy, and God is Forgiving, Merciful. |
| Qaribullah | But those who believe and those who migrate and struggle in the way of Allah, those, have hope of the Mercy of Allah. Allah is Forgiving and Merciful. |
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| George Sale | But they who believe, and who fly for the sake of religion, and fight in God's cause, they shall hope for the mercy of God; for God is gracious and merciful. |
| JM Rodwell | But they who believe, and who fly their country, and fight in the cause of God may hope for God's mercy: and God is Gracious, Merciful. |
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| Asad | Verily, they who have attained to faith, and they who have forsaken the domain of evil and are striving hard in God's cause - these it is who may look forward to God's grace: for God is much-forgiving, a dispenser of grace. |
al-Baqarah 002:219
| 2:219 يسألونك عن الخمر والميسر قل فيها اثم كبير ومنافع للناس واثمهما اكبر من نفعهما ويسألونك ماذا ينفقون قل العفو كذلك يبين الله لكم الايات لعلكم تتفكرون |
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| Transliteration | Yas-aloonaka AAani alkhamri waalmaysiri qul feehima ithmun kabeerun wamanafiAAu lilnnasi wa-ithmuhuma akbaru min nafAAihima wayas-aloonaka matha yunfiqoona quli alAAafwa kathalika yubayyinu Allahu lakumu al-ayati laAAallakum tatafakkaroona |
| Literal | They ask/question you about the intoxicants/substances affecting the brain and the gambling , say: "In them (B) (is a) great sin/crime and benefits/uses to the people and their (B's) sin/crime (is) bigger/greater from (than) their (B's) benefit/use, and they ask/question you what they (should) spend, say: "The excess over expense/goodness ." Like that God clarifies for you the signs/verses/evidences, maybe you think. |
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| Yusuf Ali | They ask thee concerning wine and gambling. Say: "In them is great sin, and some profit, for men; but the sin is greater than the profit." They ask thee how much they are to spend; Say: "What is beyond your needs." Thus doth Allah Make clear to you His Signs: In order that ye may consider- |
| Pickthal | They question thee about strong drink and games of chance. Say: In both is great sin, and (some) utility for men; but the sin of them is greater than their usefulness. And they ask thee what they ought to spend. Say: that which is superfluous. Thus Allah maketh plain to you (His) revelations, that haply ye may reflect. |
| Arberry | They will question thee concerning wine, and arrow-shuffling. Say: 'In both is heinous sin; and uses for men, but the sin in them is more heinous than the usefulness.' They will question thee concerning what they should expend. Say: 'The abundance.' So God makes clear His signs to you; haply you will reflect; |
| Shakir | They ask you about intoxicants and games of chance. Say: In both of them there is a great sin and means of profit for men, and their sin is greater than their profit. And they ask you as to what they should spend. Say: What you can spare. Thus does Allah make clear to you the communications, that you may ponder |
| Sarwar | (Muhammad), they ask you about wine and gambling. Tell them that there is great sin in them. Although they have benefits for men, the sin therein is far greater than the benefit. They ask you about what they should give for the cause of God. Tell them, "Let it be what you can spare." This is how God explains for you His guidance so that perhaps you will think |
| Khalifa | They ask you about intoxicants and gambling: say, "In them there is a gross sin, and some benefits for the people. But their sinfulness far outweighs their benefit." They also ask you what to give to charity: say, "The excess." GOD thus clarifies the revelations for you, that you may reflect, |
| Hilali/Khan | They ask you (O Muhammad SAW) concerning alcoholic drink and gambling. Say: "In them is a great sin, and (some) benefit for men, but the sin of them is greater than their benefit." And they ask you what they ought to spend. Say: "That which is beyond your needs." Thus Allah makes clear to you His Laws in order that you may give thought." |
| H/K/Saheeh | They ask you about wine and gambling. Say, "In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit." And they ask you what they should spend. Say, "The excess [beyond needs]." Thus Allah makes clear to you the verses [of revelation] that you might give thought. |
| Malik | They ask you about drinking and gambling. Tell them: "There is great sin in both, although they may have some benefit for men; but the sin is greater than the benefit." They ask you what they should spend; tell them: "Whatever you can." Thus Allah makes His revelations clear to you, so that you may reflect upon[219] |
| QXP | They ask you (O Messenger), concerning alcohol, intoxicants, gambling, and easy money. Say, "There is great loss for men and women in these things and a little momentary gain. Their damage far outweighs their benefit. They drag down individual and collective potentials of people." And they ask you what they should spend on others. Tell them, "All that is beyond your needs." Thus Allah makes plain to you His Revelations, that you may reflect and understand the Wisdom behind each Command. |
| Maulana Ali | They ask thee about intoxicants and games of chance. Say: In both of them is a great sin and (some) advantage for men, and their sin is greater than their advantage. And they ask thee as to what they should spend. Say: What you can spare. Thus does Allah make clear to you the messages that you may ponder, |
| Free Minds | They ask you about intoxicants and gambling. Say: "In them is great harm, and a benefit for mankind; but their harm is greater than their benefit." And they ask you how much are they to give, Say: "The excess." It is thus that God clarifies for you the revelations that you may think. |
| Qaribullah | They ask you about intoxicating drink and gambling. Say: 'There is great sin in both, although they have some benefit for people; but their sin is far greater than their benefit. ' They ask you what they should spend. Say: 'That which remains. ' So, Allah makes plain to you His verses, in order that you will reflect |
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| George Sale | They will ask thee concerning wine and lots: Answer, in both there is great sin, and also some things of use unto men; but there sinfulness is greater than their use. They will ask thee also what they shall bestow in alms: Answer, what ye have to spare. Thus God sheweth his signs unto you, that peradventure ye might seriously think |
| JM Rodwell | They will ask thee concerning wine and games of chance. SAY: In both is great sin, and advantage also, to men; but their sin is greater than their advantage. They will ask thee also what they shall bestow in alms: SAY: What ye can spare. Thus God sheweth y |
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| Asad | THEY WILL ASK thee about intoxicants and games of chance. Say: "In both there is great evil as well as some benefit for man; but the evil which they cause is greater than the benefit which they bring." And they will ask thee as to what they should spend [in God's cause]. Say: "Whatever you can spare." In this way God makes clear unto you His messages, so that you might reflect |
al-Baqarah 002:220
| 2:220 في الدنيا والاخرة ويسألونك عن اليتامى قل اصلاح لهم خير وان تخالطوهم فاخوانكم والله يعلم المفسد من المصلح ولو شاء الله لاعنتكم ان الله عزيز حكيم |
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| Transliteration | Fee alddunya waal-akhirati wayas-aloonaka AAani alyatama qul islahun lahum khayrun wa-in tukhalitoohum fa-ikhwanukum waAllahu yaAAlamu almufsida mina almuslihi walaw shaa Allahu laaAAnatakum inna Allaha AAazeezun hakeemun |
| Literal | In the present world and the end (other life), and they ask/question you about the orphans say: "Correction/repair (doing good) for them (is) best , and if you mix/mingle/associate with them, so (they are) your brothers, and God knows the corrupting from the correcting/repairing , and if God wanted/willed, He would have caused burden/hardship to you , that God (is) glorious/mighty ,wise/judicious. |
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| Yusuf Ali | (Their bearings) on this life and the Hereafter. They ask thee concerning orphans. Say: "The best thing to do is what is for their good; if ye mix their affairs with yours, they are your brethren; but Allah knows the man who means mischief from the man who means good. And if Allah had wished, He could have put you into difficulties: He is indeed Exalted in Power, Wise." |
| Pickthal | Upon the world and the Hereafter. And they question thee concerning orphans. Say: To improve their lot is best. And if ye mingle your affairs with theirs, then (they are) your brothers. Allah knoweth him who spoileth from him who improveth. Had Allah willed He could have overburdened you. Allah is Mighty, Wise. |
| Arberry | in this world, and the world to come. They will question thee concerning the orphans. Say: 'To set their affairs aright is good. And if you intermix with them, they are your brothers. God knows well him who works corruption from him who sets aright; and had He willed He would have harassed you. Surely God is All-mighty, All-wise.' |
| Shakir | On this world and the hereafter. And they ask you concerning the orphans Say: To set right for them (their affairs) is good, and if you become co-partners with them, they are your brethren; and Allah knows the mischief-maker and the pacemaker, and if Allah had pleased, He would certainly have caused you to fall into a difficulty; surely Allah is Mighty, Wise. |
| Sarwar | About this life and the life hereafter. They ask you about the orphans. Tell them, "The best thing to do is what is for their good. They are your brethren if you would associate with them. God knows who is corrupt or a reformer. Had God wanted He would have brought upon you hardship. God is Majestic and All-wise. |
| Khalifa | upon this life and the Hereafter. And they ask you about the orphans: say, "Bringing them up as righteous persons is the best you can do for them. If you mix their property with yours, you shall treat them as family members." GOD knows the righteous and the wicked. Had GOD willed, He could have imposed harsher rules upon you. GOD is ALmighty, Most Wise. |
| Hilali/Khan | In (to) this worldly life and in the Hereafter. And they ask you concerning orphans. Say: "The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allah knows him who means mischief (e.g. to swallow their property) from him who means good (e.g. to save their property). And if Allah had wished, He could have put you into difficulties. Truly, Allah is All-Mighty, All-Wise." |
| H/K/Saheeh | To this world and the Hereafter. And they ask you about orphans. Say, "Improvement for them is best. And if you mix your affairs with theirs they are your brothers. And Allah knows the corrupter from the amender. And if Allah had willed, He could have put you in difficulty. Indeed, Allah is Exalted in Might and Wise. |
| Malik | this world and the hereafter. They ask you about orphans. Tell them: "It is best to deal with them justly; you may become copartners with them, after all they are your brethren; Allah knows who means harm and also who means their welfare. If Allah had wanted He could be hard on you in this matter, surely Allah is Mighty, Wise."[220] |
| QXP | Reflect that Allah's Commands can help you here and in the Hereafter. And they ask you about orphans, and those left helpless. Say, "Taking care of the development of their human potential, fulfilling their needs, and rearing them with good training and education is best. If they live with you, they are your brothers and sisters." Allah knows the person who is corrupt from the person who is equitable. Allah has bestowed upon you Guidance without which you would have carried the burdens of Ignorance. He wishes for you ease and not hardship (2:185). The Almighty, Wise Allah uses His Authority in Infinite Wisdom. |
| Maulana Ali | On this world and the hereafter. And they ask thee concerning the orphans. Say: To set right their (affairs) is good; and if you mix with them, they are your brethren. And Allah knows him who makes mischief from him who sets right. And if Allah pleased, He would have made matters difficult for you. Surely Allah is Mighty, Wise. |
| Free Minds | In this world and the next; and they ask you regarding the orphans, Say: "To fix their situation is best, and if you are to care for them, then they are your brothers". And God knows the corrupt from the good, and had God wished He could have made things difficult. God is Noble, Wise. |
| Qaribullah | upon this world and the Everlasting Life. They will question you concerning orphans. Say: 'Doing good for them is best. If you mix their affairs with yours, remember they are your brothers. Allah knows the corrupter from the reformer. If Allah willed He could have brought hardship upon you. He is Almighty and Wise. ' |
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| George Sale | of this present world, and of the next. They will also ask thee concerning orphans: Answer, to deal righteously with them is best and if ye intermeddle with the management of what belongs to them, do them no wrong; they are your brethren: God knoweth the corrupt dealer from the righteous; and of God please, he will surely distress you, for God is mighty and wise. |
| JM Rodwell | On this present world, and on the next. They will also ask thee concerning orphans. SAY: Fair dealing with them is best; But if ye mix yourselves up (in their affairs)-they are your brethren: God knoweth the foul dealer from the fair: and, if God pleased, |
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| Asad | on this world and on the life to come. And they will ask thee about [how to deal with] orphans. Say: "To improve their condition is best." And if you share their life, [remember that] they are your brethren: for God distinguishes between him who spoils things and him who improves. And had God so willed, He would indeed have imposed on you hardships which you would not have been able to bear: [but,] behold, God is almighty, wise! |
al-Baqarah 002:221
| 2:221 ولاتنكحوا المشركات حتى يؤمن ولامة مؤمنة خير من مشركة ولو اعجبتكم ولاتنكحوا المشركين حتى يؤمنوا ولعبد مؤمن خير من مشرك ولو اعجبكم اولئك يدعون الى النار والله يدعو الى الجنة والمغفرة باذنه ويبين اياته للناس لعلهم يتذكرون |
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| Transliteration | Wala tankihoo almushrikati hatta yu/minna walaamatun mu/minatun khayrun min mushrikatin walaw aAAjabatkum wala tunkihoo almushrikeena hatta yu/minoo walaAAabdun mu/minun khayrun min mushrikin walaw aAAjabakum ola-ika yadAAoona ila alnnari waAllahu yadAAoo ila aljannati waalmaghfirati bi-ithnihi wayubayyinu ayatihi lilnnasi laAAallahum yatathakkaroona |
| Literal | And do not marry the takers of partners (with God) (F) until they believe, and an owned believing female slave (E) (is) better from (than) a taker of partners (with God) (F), and (even) if she pleased/marveled you. And do not marry the takers of partners (with God) (M) until they believe, and a believing slave (M/E) (is) better from a taker of partners (with God) (M), and (even) if he pleased/marveled you, those call to the fire, and God calls to the Paradise, and the forgiveness with His will, and He clarifies His signs/verses/evidences to the people, maybe they mention/remember . |
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| Yusuf Ali | Do not marry unbelieving women (idolaters), until they believe: A slave woman who believes is better than an unbelieving woman, even though she allures you. Nor marry (your girls) to unbelievers until they believe: A man slave who believes is better than an unbeliever, even though he allures you. Unbelievers do (but) beckon you to the Fire. But Allah beckons by His Grace to the Garden (of bliss) and forgiveness, and makes His Signs clear to mankind: That they may celebrate His praise. |
| Pickthal | Wed not idolatresses till they believe; for lo! a believing bondwoman is better than an idolatress though she please you; and give not your daughters in marriage to idolaters till they believe, for lo! a believing slave is better than an idolater though he please you. These invite unto the Fire, and Allah inviteth unto the Garden, and unto forgiveness by His grace, and expoundeth His revelations to mankind that haply they may remember. |
| Arberry | Do not marry idolatresses, until they believe; a believing slavegirl is better than an idolatress, though you may admire her. And do not marry idolaters, until they believe. A believing slave is better than an idolater, though you may admire him. Those call unto the Fire; and God calls unto Paradise, and pardon, by His leave, and He makes clear His signs to the people; haply they will remember. |
| Shakir | And do not marry the idolatresses until they believe, and certainly a believing maid is better than an idolatress woman, even though she should please you; and do not give (believing women) in marriage to idolaters until they believe, and certainly a believing servant is better than an idolater, even though he should please you; these invite to the fire, and Allah invites to the garden and to forgiveness by His will, and makes clear His communications to men, that they may be mindful. |
| Sarwar | Do not marry pagan women unless they believe in God. A believing slave girl is better than an idolater, even though the idolaters may attract you. Do not marry pagan men unless they believe in God. A believing slave is better than an idolater, even though the idolater may attract you. The pagans invite you to the fire, but God invites you to Paradise and forgiveness through His will. God shows His evidence to people so that they may take heed. |
| Khalifa | Do not marry idolatresses unless they believe; a believing woman is better than an idolatress, even if you like her. Nor shall you give your daughters in marriage to idolatrous men, unless they believe. A believing man is better than an idolater, even if you like him. These invite to Hell, while GOD invites to Paradise and forgiveness, as He wills. He clarifies His revelations for the people, that they may take heed. |
| Hilali/Khan | And do not marry Al-Mushrikat (idolatresses, etc.) till they believe (worship Allah Alone). And indeed a slave woman who believes is better than a (free) Mushrikah (idolatress, etc.), even though she pleases you. And give not (your daughters) in marriage to Al-Mushrikoon till they believe (in Allah Alone) and verily, a believing slave is better than a (free) Mushrik (idolater, etc.), even though he pleases you. Those (Al-Mushrikoon) invite you to the Fire, but Allah invites (you) to Paradise and Forgiveness by His Leave, and makes His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to mankind that they may remember. |
| H/K/Saheeh | And do not marry polytheistic women until they believe. And a believing slave woman is better than a polytheist, even though she might please you. And do not marry polytheistic men [to your women] until they believe. And a believing slave is better than a polytheist, even though he might please you. Those invite [you] to the Fire, but Allah invites to Paradise and to forgiveness, by His permission. And He makes clear His verses to the people that perhaps they may remember. |
| Malik | Do not marry pagan women until they become believers; a believing slave woman is better than a free pagan woman even though she may be more attractive to you. Likewise, do not marry pagan men until they become believers: a believing slave is better than a free pagan even though he may be more pleasing to you. These pagans invite you to the hellfire while Allah invites you towards paradise and forgiveness by His grace. He makes His revelations clear to mankind so that they may take heed.[221] |
| QXP | (Family is the unit of any good society. Uniformity of Ideology between the husband and the wife is important to ensure a wholesome family life). Do not marry women who associate others with Allah, till they believe. Even if such women seem attractive to you, marrying a believing woman who toils in labor and might not seem as attractive, is better for you. Nor shall you give your daughters in marriage to men who associate others with Allah, till they believe. A believing man is better than an idolater, even if you like him. Clash of basic value systems creates a fiery atmosphere in the family and it carries on to the Lasting Abode. Allah, by His Leave, invites you to Paradise and protection against your imperfections. (A happy family life is a life of paradise). He expounds His Revelations for all humanity to ponder. |
| Maulana Ali | And marry not the idolatresses until they believe; and certainly a believing maid is better than an idolatress even though she please you. Nor give (believing women) in marriage to idolaters until they believe, and certainly a believing slave is better than an idolater, even though he please you. These invite to the Fire and Allah invited to the Garden and to forgiveness by His will and He makes clear His messages to men that they may be mindful. |
| Free Minds | And do not marry the females who set up partners until they believe. For a believing servant is better than one who sets up partners even if she attracts you. And do not marry the males who set up partners until they believe. For a believing servant is better than one who sets up partners even if he attracts you. Those invite to the Fire, while God is inviting to Paradise and forgiveness by His leave. He clarifies His revelations for the people that they may remember. |
| Qaribullah | Do not wed idolatresses, until they believe. A believing slavegirl is better than a (free) idolatress, even if she pleases you. And do not wed idolaters, until they believe. A believing slave is better than a (free) idolater, even though he pleases you. Those call to the Fire; but Allah calls to Paradise and pardon by His permission. He makes plain His verses to the people, in order that they will remember. |
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| George Sale | Marry not women who are idolaters, until they believe: Verily a maid servant who believeth, is better than an idolatress, although she please you more. And give not women who believe, in marriage to the idolaters, until they believe; for verily a servant, who is a true believer, is better than an idolater, though he please you more. They invite unto hell fire, but God inviteth unto paradise and pardon through his will, and declareth his signs unto men, that they may remember. |
| JM Rodwell | Marry not idolatresses until they believe; a slave who believeth is better than an idolatress, though she please you more. And wed not your daughters to idolaters until they believe; for a slave who is a believer, is than better an idolater, though he plea |
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| Asad | AND DO NOT many women who ascribe divinity to aught beside God ere they attain to [true] belief: for any believing bondwoman [of God] is certainly better than a woman who ascribes divinity to aught beside God, even though she please you greatly. And do not give your women in marriage to men who ascribe divinity to aught beside God ere they attain to [true] belief: for- any believing bondman [of God] is certainly better than a man who ascribes divinity to aught beside God, even though he please you greatly. [Such as] these invite unto the fire, whereas God invites unto paradise, and unto [the achievement of] forgiveness by His leave; and He makes clear His messages unto mankind, so that they might bear them in mind. |
al-Baqarah 002:222
| 2:222 ويسألونك عن المحيض قل هو اذى فاعتزلوا النساء في المحيض ولاتقربوهن حتى يطهرن فاذا تطهرن فاتوهن من حيث امركم الله ان الله يحب التوابين ويحب المتطهرين |
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| Transliteration | Wayas-aloonaka AAani almaheedi qul huwa athan faiAAtaziloo alnnisaa fee almaheedi wala taqraboohunna hatta yathurna fa-itha tatahharna fa/toohunna min haythu amarakumu Allahu inna Allaha yuhibbu alttawwabeena wayuhibbu almutatahhireena |
| Literal | And they ask/question you about the menstruation , say: "It is mild harm, so separate/withdraw the women in the menstruation , and do not approach them (F) until they be cleaned/purified , so if they became cleaned/purified , so come to them (F), from where/when God ordered you , that God loves/likes the repentant, and He loves/likes the pure/clean . |
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| Yusuf Ali | They ask thee concerning women's courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by Allah. For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean. |
| Pickthal | They question thee (O Muhammad) concerning menstruation. Say: It is an illness, so let women alone at such times and go not in unto them till they are cleansed. And when they have purified themselves, then go in unto them as Allah hath enjoined upon you. Truly Allah loveth those who turn unto Him, and loveth those who have a care for cleanness. |
| Arberry | They will question thee concerning the monthly course. Say: 'It is hurt; so go apart from women during the monthly course, and do not approach them till they are clean. When they have cleansed themselves, then come unto them as God has commanded you.' Truly, God loves those who repent, and He loves those who cleanse themselves. |
| Shakir | And they ask you about menstruation. Say: It is a discomfort; therefore keep aloof from the women during the menstrual discharge and do not go near them until they have become clean; then when they have cleansed themselves, go in to them as Allah has commanded you; surely Allah loves those who turn much (to Him), and He loves those who purify themselves. |
| Sarwar | They ask you about women's menses. Tell them, "It is an ailment. Avoid having carnal relations with them until their period is over." Then you may have carnal relations with them according to the rules of God. God loves those who repent and those who purify themselves. |
| Khalifa | They ask you about menstruation: say, "It is harmful; you shall avoid sexual intercourse with the women during menstruation; do not approach them until they are rid of it. Once they are rid of it, you may have intercourse with them in the manner designed by GOD. GOD loves the repenters, and He loves those who are clean." |
| Hilali/Khan | They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they have purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allah has ordained for you (go in unto them in any manner as long as it is in their vagina). Truly, Allah loves those who turn unto Him in repentance and loves those who purify themselves (by taking a bath and cleaning and washing thoroughly their private parts, bodies, for their prayers, etc.). |
| H/K/Saheeh | And they ask you about menstruation. Say, "It is harm, so keep away from wives during menstruation. And do not approach them until they are pure. And when they have purified themselves, then come to them from where Allah has ordained for you. Indeed, Allah loves those who are constantly repentant and loves those who purify themselves." |
| Malik | They ask you about menstruation. Tell them: "This is a discomfort; therefore, keep away from women (do not have sexual intercourse) during their menstrual periods and do not approach them until they are clean again. When they have cleansed themselves then you may approach them in the manner Allah has enjoined for you. Surely Allah loves those who turn to Him in repentance and keep themselves clean.[222] |
| QXP | They ask you about women's courses. Say, "It is an inconvenient condition. So keep away from intimacy with them during their courses. Once they are clear past it, you may approach your wives for intimate relations in the manner designed by Allah. Allah loves those who make mends and keep their minds and conduct clean." |
| Maulana Ali | And they ask thee about menstruation. Say: It is harmful; so keep aloof from women during menstrual discharge and go not near them until they are clean. But when they have cleansed themselves, go in to them as Allah has commanded you. Surely Allah loves those who turn much (to Him), and He loves those who purify themselves. |
| Free Minds | And they ask you about menstruation? Say: "It is harmful, so retire yourselves sexually from the women during the menstruation, and do not approach them until they are cleansed. When they are cleansed, then you may approach them as God has commanded you." God loves the repenters and He loves the cleansed. |
| Qaribullah | They ask you about menstruation. Say: 'It is an injury. Stay away from women during their menstrual periods and do not approach them until they are cleansed. When they have cleansed themselves, then come to them from where Allah has commanded you. Allah loves those who turn to Him in repentance and He loves those who cleanse themselves. ' |
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| George Sale | They will ask thee also, concerning the courses of women: Answer, they are a pollution: Therefore separate your selves from women in their courses, and go not near them, until they be cleansed. But when they are cleansed, go in unto them as God hath commanded you, for God loveth those who repent, and loveth those who are clean. |
| JM Rodwell | They will also question thee as to the courses of women. SAY: They are a pollution. Separate yourselves therefore from women and approach them not, until they be cleansed. But when they are cleansed, go in unto them as God hath ordained for you. Verily God |
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| Asad | AND THEY will ask thee about [woman's] monthly courses. Say: "It is a vulnerable condition. Keep, therefore, aloof from women during their monthly courses, and do not draw near unto them until they are cleansed; and when they are cleansed, go in unto them as God has bidden you to do." Verily, God loves those who turn unto Him in repentance and He loves those who keep themselves pure. |
al-Baqarah 002:223
| 2:223 نساؤكم حرث لكم فاتوا حرثكم انى شئتم وقدموا لانفسكم واتقوا الله واعلموا انكم ملاقوه وبشر المؤمنين |
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| Transliteration | Nisaokum harthun lakum fa/too harthakum anna shi/tum waqaddimoo li-anfusikum waittaqoo Allaha waiAAlamoo annakum mulaqoohu wabashshiri almu/mineena |
| Literal | Your women (are) a cultivation/plantation to you, so come (to) your cultivation/plantation when you wanted/willed, and present/advance to yourselves, and fear and obey God and know that you are meeting Him , and announce good news (to) the believers. |
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| Yusuf Ali | Your wives are as a tilth unto you; so approach your tilth when or how ye will; but do some good act for your souls beforehand; and fear Allah. And know that ye are to meet Him (in the Hereafter), and give (these) good tidings to those who believe. |
| Pickthal | Your women are a tilth for you (to cultivate) so go to your tilth as ye will, and send (good deeds) before you for your souls, and fear Allah, and know that ye will (one day) meet Him. Give glad tidings to believers, (O Muhammad). |
| Arberry | Your women are a tillage for you; so come unto your tillage as you wish, and forward for your souls; and fear God, and know that you shall meet Him. Give thou good tidings to the believers. |
| Shakir | Your wives are a tilth for you, so go into your tilth when you like, and do good beforehand for yourselves, and be careful (of your duty) to Allah, and know that you will meet Him, and give good news to the believers. |
| Sarwar | Your wives are as fields for you. You may enter your fields from any place you want. Reserve something good for your souls (for the life hereafter). Have fear of God and know that you are going to meet Him. (Muhammad) give the glad news to the believers. |
| Khalifa | Your women are the bearers of your seed. Thus, you may enjoy this privilege however you like, so long as you maintain righteousness. You shall observe GOD, and know that you will meet Him. Give good news to the believers. |
| Hilali/Khan | Your wives are a tilth for you, so go to your tilth (have sexual relations with your wives in any manner as long as it is in the vagina and not in the anus), when or how you will, and send (good deeds, or ask Allah to bestow upon you pious offspring) before you for your ownselves. And fear Allah, and know that you are to meet Him (in the Hereafter), and give good tidings to the believers (O Muhammad SAW). |
| H/K/Saheeh | Your wives are a place of sowing of seed for you, so come to your place of cultivation however you wish and put forth [righteousness] for yourselves. And fear Allah and know that you will meet Him. And give good tidings to the believers. |
| Malik | Your wives are your tilth; so go to your tilth when you like. Take care of your future and refrain from the displeasure of Allah. Bear in mind that you shall meet Him in the Hereafter, and give good news to the believers.[223] |
| QXP | Remember, that women in the society are the guardians of your future generations, just as a garden keeps the seeds and turns them into flowering plants. So, whenever you meet with women socially, treat them with respect, keeping the aforementioned principle in mind. This conduct will go a along way to insure the betterment of the future generations. Send forth good today for tomorrow. Be mindful of Allah's Laws and know that you will, one day face Him. O Messenger! Give good news to the believers. |
| Maulana Ali | Your wives are a tilth for you, so go in to your tilth when you like, and send (good) beforehand for yourselves. And keep your duty to Allah, and know that you will meet Him. And give good news to the believers. |
| Free Minds | Your women are a cultivation for you. So approach your cultivation as you wish towards goodness. And be aware of God and know that you will meet Him, and give good news to the believers. |
| Qaribullah | Women are your planting place (for children); come then to your planting place as you please and forward (good deeds) for your souls, and fear Allah. And know that you shall meet Him. Give glad tidings to the believers. |
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| George Sale | Your wives are your tillage; go in therefore unto your tillage in what manner soever ye will: And do first some act that may be profitable unto your souls; and fear God, and know that ye must meet him; and bear good tidings unto the faithful. |
| JM Rodwell | Your wives are your field: go in, therefore, to your field as ye will; but do first some act for your souls' good: and fear ye God, and know that ye must meet Him; and bear these good tidings to the faithful. |
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| Asad | Your wives are your tilth; go, then, unto your tilth as you may desire, but first provide something for your souls, and remain conscious of God, and know that you are destined to meet Him. And give glad tidings unto those who believe. |
al-Baqarah 002:224
| 2:224 ولاتجعلوا الله عرضة لايمانكم ان تبروا وتتقوا وتصلحوا بين الناس والله سميع عليم |
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| Transliteration | Wala tajAAaloo Allaha AAurdatan li-aymanikum an tabarroo watattaqoo watuslihoo bayna alnnasi waAllahu sameeAAun AAaleemun |
| Literal | And do not make God a subject/target to your oaths that you be righteous and fear and obey (God) and correct/reconciliate between the people, and God (is) hearing/listening, knowledgeable. |
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| Yusuf Ali | And make not Allah's (name) an excuse in your oaths against doing good, or acting rightly, or making peace between persons; for Allah is One Who heareth and knoweth all things. |
| Pickthal | And make not Allah, by your oaths, a hindrance to your being righteous and observing your duty unto Him and making peace among mankind. Allah is Hearer, Knower. |
| Arberry | Do not make God a hindrance, through your oaths, to being pious and godfearing, and putting things right between men. Surely God is All-hearing, All-knowing. |
| Shakir | And make not Allah because of your swearing (by Him) an obstacle to your doing good and guarding (against evil) and making peace between men, and Allah is Hearing, Knowing. |
| Sarwar | Do not swear by God not to do good things, or have piety, or make peace among people. God is All-hearing and All-knowing. |
| Khalifa | Do not subject GOD's name to your casual swearing, that you may appear righteous, pious, or to attain credibility among the people. GOD is Hearer, Knower. |
| Hilali/Khan | And make not Allahs (Name) an excuse in your oaths against your doing good and acting piously, and making peace among mankind. And Allah is All-Hearer, All-Knower (i.e. do not swear much and if you have sworn against doing something good then give an expiation for the oath and do good). |
| H/K/Saheeh | And do not make [your oath by] Allah an excuse against being righteous and fearing Allah and making peace among people. And Allah is Hearing and Knowing. |
| Malik | Do not use Allah's name in your oaths as an excuse to prevent you from dealing justly, guarding against evil and making peace between people; Allah hears and knows everything.[224] |
| QXP | Let not your senseless oaths in the name of Allah deter you from doing good to others, from being mindful of Divine Laws, and from making peace between people. Allah is Hearer, Knower. |
| Maulana Ali | And make not Allah by your oaths a hindrance to your doing good and keeping your duty and making peace between men. And Allah is Hearing, Knowing. |
| Free Minds | And do not make God the subject of your casual oaths. Be pious and righteous and reconcile among the people; and God is Listener, Knower. |
| Qaribullah | Do not make Allah a deterrent through your oaths, that you be righteous, cautious, and reform between people. Surely, Allah is Hearing and Knowing. |
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| George Sale | Make not God the object of your oaths, that ye will deal justly, and be devout, and make peace among men; for God is he who heareth and knoweth. |
| JM Rodwell | Swear not by God, when ye make oath, that ye will be virtuous and fear God, and promote peace among men; for God is He who Heareth, Knoweth. |
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| Asad | AND DO NOT allow your oaths in the name of God to become an obstacle to virtue and God-consciousness and the promotion of peace between men: for God is all-hearing, all-knowing. |
al-Baqarah 002:225
| 2:225 لايؤاخذكم الله باللغو في ايمانكم ولكن يؤاخذكم بما كسبت قلوبكم والله غفور حليم |
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| Transliteration | La yu-akhithukumu Allahu biallaghwi fee aymanikum walakin yu-akhithukum bima kasabat quloobukum waAllahu ghafoorun haleemun |
| Literal | God does not punish you with (for) nonsense/senseless talk in your oaths , and but He punishes you with (for) what your hearts/minds earned , and God (is) forgiving, clement . |
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| Yusuf Ali | Allah will not call you to account for thoughtlessness in your oaths, but for the intention in your hearts; and He is Oft-forgiving, Most Forbearing. |
| Pickthal | Allah will not take you to task for that which is unintentional in your oaths. But He will take you to task for that which your hearts have garnered. Allah is Forgiving, Clement. |
| Arberry | God will not take you to task for a slip in your oaths; but He will take you to task for what your hearts have earned; and God is All-forgiving, All-clement. |
| Shakir | Allah does not call you to account for what is vain in your oaths, but He will call you to account for what your hearts have earned, and Allah is Forgiving, Forbearing. |
| Sarwar | God will not take into account your inattentive oath. However, He will question you about what your hearts have gained. God is All-forgiving and Lenient. |
| Khalifa | GOD does not hold you responsible for the mere utterance of oaths; He holds you responsible for your innermost intentions. GOD is Forgiver, Clement. |
| Hilali/Khan | Allah will not call you to account for that which is unintentional in your oaths, but He will call you to account for that which your hearts have earned. And Allah is Oft-Forgiving, Most-Forbearing. |
| H/K/Saheeh | Allah does not impose blame upon you for what is unintentional in your oaths, but He imposes blame upon you for what your hearts have earned. And Allah is Forgiving and Forbearing. |
| Malik | Allah will not hold you accountable for what is inadvertent in your oaths, but He will hold you accountable for what you intended in your hearts; Allah is Forgiving, Forbearing.[225] |
| QXP | Allah will not task you for your senseless swearing. He holds you responsible for your intentional doings. Allah is Forgiving, Clement. (Therefore, a marriage will not be dissolved for senseless utterances of the husband or the wife). |
| Maulana Ali | Allah will not call you to account for what is vain in your oaths, but He will call you to account for what your hearts have earned. And Allah is Forgiving, Forbearing. |
| Free Minds | God will not call you to account for your casual oaths, but He will call you to account for what has entered your hearts. God is Forgiving, Compassionate. |
| Qaribullah | Allah will not call you to account for a slip in your oaths. But He will take you to task for that which is intended in your hearts. Allah is Forgiving and Merciful. |
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| George Sale | God will not punish you for an inconsiderate word in your oaths; but he will punish you for that which your hearts have assented unto: God is merciful and gracious. |
| JM Rodwell | God will not punish you for a mistake in your oaths: but He will punish you for that which your hearts have done. God is Gracious, Merciful. |
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| Asad | God will not take you to task for oaths which you may have uttered without thought, but will take you to task [only] for what your hearts have conceived [in earnest]: for God is muchforgiving, forbearing. |
al-Baqarah 002:226
| 2:226 للذين يؤلون من نسائهم تربص اربعة اشهر فان فاؤوا فان الله غفور رحيم |
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| Transliteration | Lillatheena yu/loona min nisa-ihim tarabbusu arbaAAati ashhurin fa-in faoo fa-inna Allaha ghafoorun raheemun |
| Literal | For those who swear away from their women (wives), waiting four months, so if they returned , so that God (is) forgiving, most merciful. |
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| Yusuf Ali | For those who take an oath for abstention from their wives, a waiting for four months is ordained; if then they return, Allah is Oft-forgiving, Most Merciful. |
| Pickthal | Those who forswear their wives must wait four months; then, if they change their mind, lo! Allah is Forgiving, Merciful. |
| Arberry | For those who forswear their women a wait of four months; if they revert, God is All-forgiving, All-compassionate; |
| Shakir | Those who swear that they will not go in to their wives should wait four months; so if they go back, then Allah is surely Forgiving, Merciful. |
| Sarwar | Those who swear by God not to ever have any carnal relations with their wives (will not be punished), if they decide to resume marital relations again within four months. God is All-forgiving and All-merciful. |
| Khalifa | Those who intend to divorce their wives shall wait four months (cooling off); if they change their minds and reconcile, then GOD is Forgiver, Merciful. |
| Hilali/Khan | Those who take an oath not to have sexual relation with their wives must wait four months, then if they return (change their idea in this period), verily, Allah is Oft-Forgiving, Most Merciful. |
| H/K/Saheeh | For those who swear not to have sexual relations with their wives is a waiting time of four months, but if they return [to normal relations] then indeed, Allah is Forgiving and Merciful. |
| Malik | Those who renounce conjugal relationship with their wives on oath have a limitation of four months. If they reconcile and restore their relationship, surely Allah is Forgiving, Merciful.[226] |
| QXP | Men who take an oath that they will not approach their wives shall have four months of grace. And if they go back on their oath during these four months, behold, Allah is Forgiving, Merciful. (They must rethink their decision during this grace period and circumstances might change. Similar rules apply for women, since they have rights and obligations as men have, and since no man is permitted to forcibly keep his wife in wedlock against her will as stated later in the Book ((2:228), (4:19), (4:21), (4:34), (7:189)). |
| Maulana Ali | Those who swear that they will not go in to their wives should wait four months; then if they go back, Allah is surely Forgiving, Merciful. |
| Free Minds | For those who are discontent with their wives, let them wait for four months. If they reconcile, then God is Forgiving, Most Merciful. |
| Qaribullah | For those who swear a wait of four months from their women, if they revert, Allah is Forgiving, the Most Merciful. |
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| George Sale | They who vow to abstain from their wives, are allowed to wait four months: But if they go back from their vow, verily God is gracious and merciful; |
| JM Rodwell | They who intend to abstain from their wives shall wait four months; but if they go back from their purpose, then verily God is Gracious, Merciful: |
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| Asad | Those who take an oath that they will not approach their wives shall have four months of grace; and if they go back [on their oath] -behold, God is much-forgiving, a dispenseer of grace. |
al-Baqarah 002:227
| 2:227 وان عزموا الطلاق فان الله سميع عليم |
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| Transliteration | Wa-in AAazamoo alttalaqa fa-inna Allaha sameeAAun AAaleemun |
| Literal | And if they decided/determined the divorce, (so) then God (is) hearing/listening knowledgeable. |
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| Yusuf Ali | But if their intention is firm for divorce, Allah heareth and knoweth all things. |
| Pickthal | And if they decide upon divorce (let them remember that) Allah is Hearer, Knower. |
| Arberry | but if they resolve on divorce, surely God is All-hearing, All-knowing. |
| Shakir | And if they have resolved on a divorce, then Allah is surely Hearing, Knowing. |
| Sarwar | If they choose divorce, God is All-hearing and All-knowing. |
| Khalifa | If they go through with the divorce, then GOD is Hearer, Knower. |
| Hilali/Khan | And if they decide upon divorce, then Allah is All-Hearer, All-Knower. |
| H/K/Saheeh | And if they decide on divorce then indeed, Allah is Hearing and Merciful. |
| Malik | But if they decide to divorce them, they may do so, surely Allah hears and knows everything.[227] |
| QXP | If they decide upon divorce let them remember that Allah is Hearer, Knower. (They must bear in mind that since marriage is a Solemn Covenant (4:21), divorce can take place only in accordance with this Book of Law). |
| Maulana Ali | And if they resolve on a divorce, Allah is surely Hearing, Knowing. |
| Free Minds | And if they insist on the divorce, then God is Hearer, Knowledgeable. |
| Qaribullah | But if they resolve on divorce, surely, Allah is the Hearer, the Knower. |
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| George Sale | and if they resolve on a divorce, God is he who heareth and knoweth. |
| JM Rodwell | And if they resolve on a divorce, then verily God is He who Heareth, Knoweth. |
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| Asad | But if they are resolved on divorce -behold, God is all-hearing, all-knowing. |
al-Baqarah 002:228
| 2:228 والمطلقات يتربصن بانفسهن ثلاثة قروء ولايحل لهن ان يكتمن ماخلق الله في ارحامهن ان كن يؤمن بالله واليوم الاخر وبعولتهن احق بردهن في ذلك ان ارادوا اصلاحا ولهن مثل الذي عليهن بالمعروف وللرجال عليهن درجة والله عزيز حكيم |
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| Transliteration | Waalmutallaqatu yatarabbasna bi-anfusihinna thalathata quroo-in wala yahillu lahunna an yaktumna ma khalaqa Allahu fee arhamihinna in kunna yu/minna biAllahi waalyawmi al-akhiri wabuAAoolatuhunna ahaqqu biraddihinna fee thalika in aradoo islahan walahunna mithlu allathee AAalayhinna bialmaAAroofi walilrrijali AAalayhinna darajatun waAllahu AAazeezun hakeemun |
| Literal | And the divorced (F) wait with themselves (F) three menstrual cycles , and (it is) not permitted/allowed to them (F) that they (F) hide/conceal what God created in their (F) wombs/uteruses , if they (F) were believing with God, and the Day the Last/Resurrection Day, and their husbands/spouses (are) more worthy/deserving with returning them, in that if they wanted/intended a reconciliation . And for them (F) similar/equal what (is) on them (F) with the kindness/generosity , and to the men a step/stage/grade on them (F), and God (is) glorious/mighty , wise/judicious. |
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| Yusuf Ali | Divorced women shall wait concerning themselves for three monthly periods. Nor is it lawful for them to hide what Allah Hath created in their wombs, if they have faith in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And women shall have rights similar to the rights against them, according to what is equitable; but men have a degree (of advantage) over them. And Allah is Exalted in Power, Wise. |
| Pickthal | Women who are divorced shall wait, keeping themselves apart, three (monthly) courses. And it is not lawful for them that they should conceal that which Allah hath created in their wombs if they are believers in Allah and the Last Day. And their husbands would do better to take them back in that case if they desire a reconciliation. And they (women) have rights similar to those (of men) over them in kindness, and men are a degree above them. Allah is Mighty, Wise. |
| Arberry | Divorced women shall wait by themselves for three periods; and it is not lawful for them to hide what God has created in their wombs; if they believe in God and the Last Day. In such time their mates have better right to restore them, if they desire to set things right. Women have such honourable rights as obligations, but their men have a degree above them; God is All-mighty, All-wise. |
| Shakir | And the divorced women should keep themselves in waiting for three courses; and it is not lawful for them that they should conceal what Allah has created in their wombs, if they believe in Allah and the last day; and their husbands have a better right to take them back in the meanwhile if they wish for reconciliation; and they have rights similar to those against them in a just manner, and the men are a degree above them, and Allah is Mighty, Wise. |
| Sarwar | The divorced women must wait up to three menstrual cycles before another marriage. If they believe in God and the Day of Judgment, it is not lawful for them to hide what God has created in their wombs. Within their waiting period their husbands have the right to resume marital relations, if they want reconciliation. Women have benefits as well as responsibilities. Men have a status above women. God is Majestic and Wise. |
| Khalifa | The divorced women shall wait three menstruations (before marrying another man). It is not lawful for them to conceal what GOD creates in their wombs, if they believe in GOD and the Last Day. (In case of pregnancy,) the husband's wishes shall supersede the wife's wishes, if he wants to remarry her. The women have rights, as well as obligations, equitably. Thus, the man's wishes prevail (in case of pregnancy). GOD is Almighty, Most Wise. |
| Hilali/Khan | And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise. |
| H/K/Saheeh | Divorced women remain in waiting for three periods, and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to take them back in this [period] if they want reconciliation. And due to the wives is similar to what is expected of them, according to what is reasonable. But the men have a degree over them [in responsibility and authority]. And Allah is Exalted in Might and Wise. |
| Malik | Divorced women must keep themselves waiting for three menstrual periods, it is not lawful for them to hide what Allah has created in their wombs, if they believe in Allah and the Last Day. In such cases their husbands have a right to take them back in that period if they desire reconciliation. Women have rights similar to those exercised against them in an equitable manner, although men have a status (degree of responsibility) above them. Allah is Mighty, Wise.[228] |
| QXP | After divorce, women shall wait three menstruations before remarriage. There is no waiting period for a woman who is divorced before intimate relations with her husband (33:49). And it is three months if they do not habitually menstruate (65:4). They shall not conceal pregnancy if they believe in Allah and in the Hereafter. In case of pregnancy, their waiting period shall be until delivery (65:4). And during this period their husbands would do better to take them back if both of them desire reconciliation. The husband and the wife have the right to reconcile during this waiting period of the wife. Women have rights similar to those of men in mutual kindness. Men, however, do not have a waiting period for remarriage for obvious physiological reasons. That is where men are on a platform different from them. ((2:228-234), (4:3), (4:19), (4:35), (4:128), (33:49), (58:1), (65:1-4)). |
| Maulana Ali | And the divorced women should keep themselves in waiting for three courses. And it is not lawful for them to conceal that which Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have a better right to take them back in the meanwhile if they wish for reconciliation. And women have rights similar to those against them in a just manner, and men are a degree above them. And Allah is Mighty, Wise. |
| Free Minds | And the divorced women shall wait for three menstruation periods; and it is not lawful for them to conceal what God has created in their wombs, if they believe in God and the Last Day. And their husbands would then have just cause to return together, if they both wish to reconcile. And for what obligations the women are owed, so similarly must they fulfil their obligations. But the men will have a greater responsibility over them in this. And God is Noble, Wise. |
| Qaribullah | Divorced women shall wait by themselves for three periods. It is unlawful for them, if they believe in Allah and the Last Day, to hide what He has created in their wombs, in which case their husbands would have a better right to restore them should they desire reconciliation. And for them similar to what is due from them with kindness. But men have a degree above them. Allah is Mighty and Wise. |
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| George Sale | The women who are divorced shall wait concerning themselves until they have their courses thrice, and it shall not be lawful for them to conceal that which God hath created in their wombs, if they believe in God and the last day; and their husbands will act more justly to bring them back at this time, if they desire a reconciliation. The women ought also to behave towards their husbands in like manner as their husbands should behave towards them, according to what is just: But the men ought to have a superiority over them. God is mighty and wise. |
| JM Rodwell | The divorced shall wait the result, until they have had their courses thrice, nor ought they to conceal what God hath created in their wombs, if they believe in God and the last day; and it will be more just in their husbands to bring them back when in thi |
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| Asad | And the divorced women shall undergo, without remarrying, a waiting-period of three monthly courses: for it is not lawful for them to conceal what God may have created in their wombs, if they believe in God and the Last Day. And during this period their husbands are fully entitled to take them back, if they desire reconciliation; but, in accordance with justice, the rights of the wives [with regard to their husbands] are equal to the [husbands'] rights with regard to them, although men have precedence over them [in this respect]. And God is almighty, wise. |
al-Baqarah 002:229
| 2:229 الطلاق مرتان فامساك بمعروف او تسريح باحسان ولايحل لكم ان تاخذوا مما اتيتموهن شيئا الا ان يخافا الا يقيما حدود الله فان خفتم الا يقيما حدود الله فلا جناح عليهما فيما افتدت به تلك حدود الله فلا تعتدوها ومن يتعد حدود الله فاؤلئك هم الظالمون |
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| Transliteration | Alttalaqu marratani fa-imsakun bimaAAroofin aw tasreehun bi-ihsanin wala yahillu lakum an ta/khuthoo mimma ataytumoohunna shay-an illa an yakhafa alla yuqeema hudooda Allahi fa-in khiftum alla yuqeema hudooda Allahi fala junaha AAalayhima feema iftadat bihi tilka hudoodu Allahi fala taAAtadooha waman yataAAadda hudooda Allahi faola-ika humu alththalimoona |
| Literal | The divorce (is) two times/twice, so holding/clinging/refraining (the marriage) with kindness/generosity or divorcing/releasing with goodness , and (it is) not permitted/allowed that you (M) to take/receive from what you gave them (F) a thing, except that they (B) fear that (they) do not take care of (B) God's limits/boundaries , so if you feared (that they) do not take care of (B) God's limits/boundaries , so no offense/sin on them (B) in what she ransomed/compensated with it. Those are God's limits/boundaries , so do not transgress/violate it, and who transgresses/violates God's limits/boundaries , so those are, they are the unjust/oppressive. |
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| Yusuf Ali | A divorce is only permissible twice: after that, the parties should either hold Together on equitable terms, or separate with kindness. It is not lawful for you, (Men), to take back any of your gifts (from your wives), except when both parties fear that they would be unable to keep the limits ordained by Allah. If ye (judges) do indeed fear that they would be unable to keep the limits ordained by Allah, there is no blame on either of them if she give something for her freedom. These are the limits ordained by Allah; so do not transgress them if any do transgress the limits ordained by Allah, such persons wrong (Themselves as well as others). |
| Pickthal | Divorce must be pronounced twice and then (a woman) must be retained in honour or released in kindness. And it is not lawful for you that ye take from women aught of that which ye have given them; except (in the case) when both fear that they may not be able to keep within the limits (imposed by) Allah. And if ye fear that they may not be able to keep the limits of Allah, in that case it is no sin for either of them if the woman ransom herself. These are the limits (imposed by) Allah. Transgress them not. For whoso transgresseth Allah's limits: such are wrong-doers. |
| Arberry | Divorce is twice; then honourable retention or setting free kindly. It is not lawful for you to take of what you have given them unless the couple fear they may not maintain God's bounds; if you fear they may not maintain God's bounds, it is no fault in them for her to redeem herself. Those are God's bounds; do not transgress them. Whosoever transgresses the bounds of God -- those are the evildoers. |
| Shakir | Divorce may be (pronounced) twice, then keep (them) in good fellowship or let (them) go with kindness; and it is not lawful for you to take any part of what you have given them, unless both fear that they cannot keep within the limits of Allah; then if you fear that they cannot keep within the limits of Allah, there is no blame on them for what she gives up to become free thereby. These are the limits of Allah, so do not exceed them and whoever exceeds the limits of Allah these it is that are the unjust. |
| Sarwar | A marital relation can only be resumed after the first and second divorce, otherwise it must be continued with fairness or terminated with kindness. It is not lawful for you to take back from women what you have given them unless you are afraid of not being able to observe God's law. In this case, it would be no sin for her to pay a ransom to set herself free from the bond of marriage. These are the laws of God. Do not transgress against them; those who do so are unjust. |
| Khalifa | Divorce may be retracted twice. The divorced woman shall be allowed to live in the same home amicably, or leave it amicably. It is not lawful for the husband to take back anything he had given her. However, the couple may fear that they may transgress GOD's law. If there is fear that they may transgress GOD's law, they commit no error if the wife willingly gives back whatever she chooses. These are GOD's laws; do not transgress them. Those who transgress GOD's laws are the unjust. |
| Hilali/Khan | The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness. And it is not lawful for you (men) to take back (from your wives) any of your Mahr (bridal money given by the husband to his wife at the time of marriage) which you have given them, except when both parties fear that they would be unable to keep the limits ordained by Allah (e.g. to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back (the Mahr or a part of it) for her Al-Khul (divorce). These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are the Zalimoon (wrong-doers, etc.). |
| H/K/Saheeh | Divorce is twice. Then, either keep [her] in an acceptable manner or release [her] with good treatment. And it is not lawful for you to take anything of what you have given them unless both fear that they will not be able to keep [within] the limits of Allah. But if you fear that they will not keep [within] the limits of Allah, then there is no blame upon either of them concerning that by which she ransoms herself. These are the limits of Allah, so do not transgress them. And whoever transgresses the limits of Allah it is those who are the wrongdoers. |
| Malik | The pronouncement of revocable divorce is only allowed twice: then she should be allowed to stay with honor or let go with kindness after the third pronouncement. It is not lawful for husbands to take anything back which they have given them except when both parties fear that they may not be able to follow the limits set by Allah; then if you fear that they both will not be able to keep the limits of Allah, there is no blame if, by mutual agreement the wife compensates the husband to obtain divorce. These are the limits set by Allah; do not transgress them, and those who transgress the limits of Allah are the wrongdoers.[229] |
| QXP | In a given couple's lifetime, a divorce is permissible twice. (The whole period of divorce i.e. three menstruations / three months, or until delivery can be taken back twice). Then the divorced woman must be retained in honor or released in kindness. She shall be allowed to live in the same home amicably, or leave it amicably. At or after divorce, it is not lawful for you to take back anything of what you have ever given to her. However, if both of you fear that you might (in waves of emotion) transgress the bounds set by Allah, there shall be no blame on either of you if the wife willingly gives back whatever she chooses. These are the Limits set by Allah; transgress them not. Whoever transgresses the bounds set by Allah, such are the wrongdoers. |
| Maulana Ali | Divorce may be (pronounced) twice; then keep (them) in good fellowship to let (them) go with kindness. And it is not lawful for you to take any part of what you have given them, unless both fear that they cannot keep within the limits of Allah. Then if you fear that they cannot keep within the limits of Allah, there is not blame on them for what she gives up to become free thereby. These are the limits of Allah, so exceed them not; and whoever exceeds the limits of Allah, these are the wrongdoers. |
| Free Minds | The divorce is allowed twice. So, either they remain together equitably, or they part ways with kindness. And it is not lawful for you to take back anything you have given the women unless you fear that they will not uphold God's limits. So if you fear that they will not uphold God's limits, then there is no sin upon them for what is given back. These are God's limits so do not transgress them. And whoever shall transgress God's limits, then these are the wicked. |
| Qaribullah | Divorce is twice, then an honorable keeping or allowed to go with kindness. It is unlawful for you to take from them anything you have given them, unless both fear that they will not be able to keep within the Bounds of Allah; in which case it shall be no offense for either of them if she ransom herself. These are the Bounds of Allah; do not transgress them. Those who transgress the Bounds of Allah are harmdoers. |
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| George Sale | Ye may divorce your wives twice; and then either retain them with humanity, or dismiss them with kindness. But it is not lawful for you to take away any thing of what ye have given them, unless both fear that they cannot observe the ordinances of God. And if ye fear that they cannot observe the ordinances of God, it shall be no crime in either of them of account of that for which the wife shall redeem her self. These are the ordinances of God; therefore transgress them not; for whoever transgresseth the ordinances of God, they are unjust doers. |
| JM Rodwell | Ye may divorce your wives twice: Keep them honourably, or put them away with kindness. But it is not allowed you to appropriate to yourselves aught of what ye have given to them, unless both fear that they cannot keep within the bounds set up by God. And i |
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| Asad | A divorce may be [revoked] twice, whereupon the marriage must either be resumed in fairness or dissolved in a goodly manner. And it is not lawful for you to take back anything of what you have ever given to your wives unless both [partners] have cause to fear that they may not be able to keep within the bounds set by God: hence, if you have cause to fear that the two may not be able to keep within the bounds set by God, there shall be no sin upon either of them for what the wife may give up [to her husband] in order to free herself. These are the bounds set by God; do not, then, transgress them: for they who transgress the bounds set by God-it is they, they who are evildoers! |
al-Baqarah 002:230
| 2:230 فان طلقها فلا تحل له من بعد حتى تنكح زوجا غيره فان طلقها فلا جناح عليهما ان يتراجعا ان ظنا ان يقيما حدود الله وتلك حدود الله يبينها لقوم يعلمون |
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| Transliteration | Fa-in tallaqaha fala tahillu lahu min baAAdu hatta tankiha zawjan ghayrahu fa-in tallaqaha fala junaha AAalayhima an yatarajaAAa in thanna an yuqeema hudooda Allahi watilka hudoodu Allahi yubayyinuha liqawmin yaAAlamoona |
| Literal | So if he divorced her, so she does not become permitted/allowed to him from after, until she marries a husband/spouse other than him, so if he (the second husband) divorced her, so no offense/guilt/sin on them (B) that they (B) return to each other if they (B) assumed/supposed (B) that they (B) (would) keep up God's limits/boundaries , and these are God's limits/boundaries He clarifies/explains it to a nation knowing. |
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| Yusuf Ali | So if a husband divorces his wife (irrevocably), He cannot, after that, re-marry her until after she has married another husband and He has divorced her. In that case there is no blame on either of them if they re-unite, provided they feel that they can keep the limits ordained by Allah. Such are the limits ordained by Allah, which He makes plain to those who understand. |
| Pickthal | And if he hath divorced her (the third time), then she is not lawful unto him thereafter until she hath wedded another husband. Then if he (the other husband) divorce her it is no sin for both of them that they come together again if they consider that they are able to observe the limits of Allah. These are the limits of Allah. He manifesteth them for people who have knowledge. |
| Arberry | If he divorces her finally, she shall not be lawful to him after that, until she marries another husband. If he divorces her, then it is no fault in them to return to each other, if they suppose that they will maintain God's bounds. Those are God's bounds; He makes them clear unto a people that have knowledge. |
| Shakir | So if he divorces her she shall not be lawful to him afterwards until she marries another husband; then if he divorces her there is no blame on them both if they return to each other (by marriage), if they think that they can keep within the limits of Allah, and these are the limits of Allah which He makes clear for a people who know. |
| Sarwar | After a divorce for the third time, it is not lawful for the husband to resume marital relations with her or remarry her until she has been married and divorced by another husband. In that case, there is no sin for the former husband to marry her if they (both) think that they can abide by the law. These are the laws of God. He explains them for the people of knowledge. |
| Khalifa | If he divorces her (for the third time), it is unlawful for him to remarry her, unless she marries another man, then he divorces her. The first husband can then remarry her, so long as they observe GOD's laws. These are GOD's laws; He explains them for people who know. |
| Hilali/Khan | And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband. Then, if the other husband divorces her, it is no sin on both of them that they reunite, provided they feel that they can keep the limits ordained by Allah. These are the limits of Allah, which He makes plain for the people who have knowledge. |
| H/K/Saheeh | And if he has divorced her [for the third time], then she is not lawful to him afterward until [after] she marries a husband other than him. And if the latter husband divorces her [or dies], there is no blame upon the woman and her former husband for returning to each other if they think that they can keep [within] the limits of Allah. These are the limits of Allah, which He makes clear to a people who know. |
| Malik | So if a husband divorces his wife three times, it is not lawful for him to remarry her until after she has married another man and gotten the divorced. In that case there is no blame on either of them if they reunite in marriage, provided they think that they can keep the limits of Allah. Such are the limits of Allah which He makes clear to the people of understanding.[230] |
| QXP | If a man divorces his wife on a third different time during their marital life, it shall be unlawful for him to remarry her. It may so happen that the woman marries another man, and those two do not get along, and the other husband divorces her. In that case, there is nothing wrong if both (the previous couple) decide to come together again, if they consider that they will be able to observe the Limits set by Allah. These Limits have been made clear to enable people to make use of the Divine gift of knowledge. |
| Maulana Ali | So if he divorces her (the third time), she shall not be lawful to him afterwards until she marries another husband. If he divorces her, there is not blame on them both if they return to each other (by marriage), if they think that they can keep within the limits of Allah. And these are the limits of Allah which He makes clear for a people who know. |
| Free Minds | So if he divorces her again, then she will not be lawful for him until she has married another husband. If the other husband divorces her, then there is no sin that they come back together if they think they will uphold God's limits. These are God's limits, He clarifies them for a people that know. |
| Qaribullah | If he divorces her (for the third time), she shall not be lawful to him after that until she has wed (not for the purpose of remarrying her former husband) another spouse and then if he divorces her it shall be no offense for either of them to return to each other, if they think that they can keep within the Bounds of Allah. Those are the Bounds of Allah. He makes them plain to people who know. |
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| George Sale | But if the husband divorce her a third time, she shall not be lawful for him again, until she marry another husband. But if he also divorce her, it shall be no crime in them, if they return to each other, if they think they can observe the ordinances of God; and these are the ordinances of God, he declareth them to people of understanding. |
| JM Rodwell | But if the husband divorce her a third time, it is not lawful for him to take her again, until she shall have married another husband; and if he also divorce her, then shall no blame attach to them if they return to each other, thinking that they can keep |
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| Asad | And if he divorces her [finally], she shall thereafter not be lawful unto him unless she first takes another man for husband; then, if the latter divorces her, there shall be no sin upon either of the two if they return to one another-provided that both of them think that they will be able to keep within the bounds set by God: for these are the bounds of God which He makes clear unto people of [innate] knowledge. |
al-Baqarah 002:231
| 2:231 واذا طلقتم النساء فبلغن اجلهن فامسكوهن بمعروف او سرحوهن بمعروف ولاتمسكوهن ضرارا لتعتدوا ومن يفعل ذلك فقد ظلم نفسه ولاتتخذوا ايات الله هزوا واذكروا نعمة الله عليكم وماانزل عليكم من الكتاب والحكمة يعظكم به واتقوا الله واعلموا ان الله بكل شئ عليم |
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| Transliteration | Wa-itha tallaqtumu alnnisaa fabalaghna ajalahunna faamsikoohunna bimaAAroofin aw sarrihoohunna bimaAAroofin wala tumsikoohunna diraran litaAAtadoo waman yafAAal thalika faqad thalama nafsahu wala tattakhithoo ayati Allahi huzuwan waothkuroo niAAmata Allahi AAalaykum wama anzala AAalaykum mina alkitabi waalhikmati yaAAithukum bihi waittaqoo Allaha waiAAlamoo anna Allaha bikulli shay-in AAaleemun |
| Literal | And if you divorced the women, so they reached their term/time, so hold/grasp them (F) with kindness/generosity or divorce/release them (F) with kindness/generosity , and do not hold/grasp them (F) harming to transgress/violate, and who makes/does that, so he had caused injustice/oppression (to) himself. And do not take God's verses/evidences mockingly , and mention/remember God's blessing on you, and what He descended on you from The Book and the wisdom , He advises/warns you with it, and fear and obey God, and know that God (is) with every thing knowledgeable. |
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| Yusuf Ali | When ye divorce women, and they fulfil the term of their ('Iddat), either take them back on equitable terms or set them free on equitable terms; but do not take them back to injure them, (or) to take undue advantage; if any one does that; He wrongs his own soul. Do not treat Allah's Signs as a jest, but solemnly rehearse Allah's favours on you, and the fact that He sent down to you the Book and Wisdom, for your instruction. And fear Allah, and know that Allah is well acquainted with all things. |
| Pickthal | When ye have divorced women, and they have reached their term, then retain them in kindness or release them in kindness. Retain them not to their hurt so that ye transgress (the limits). He who doeth that hath wronged his soul. Make not the revelations of Allah a laughing-stock (by your behaviour), but remember Allah's grace upon you and that which He hath revealed unto you of the Scripture and of wisdom, whereby He doth exhort you. Observe your duty to Allah and know that Allah is Aware of all things. |
| Arberry | When you divorce women, and they have reached their term, then retain them honourably or set them free honourably; do not retain them by force, to transgress; whoever does that has wronged himself. Take not God's signs in mockery, and remember God's blessing upon you, and the Book and the Wisdom He has sent down on you, to admonish you. And fear God, and know that God has knowledge of everything. |
| Shakir | And when you divorce women and they reach their prescribed time, then either retain them in good fellowship or set them free with liberality, and do not retain them for injury, so that you exceed the limits, and whoever does this, he indeed is unjust to his own soul; and do not take Allah's communications for a mockery, and remember the favor of Allah upon you, and that which He has revealed to you of the Book and the Wisdom, admonishing you thereby; and be careful (of your duty to) Allah, and know that Allah is the Knower of all things. |
| Sarwar | When you divorce your wives and their waiting period has almost ended, you may resume marital relations with honor or leave them with kindness. Do not force them to live with you in suffering to satisfy your hostility. Whoever commits such transgressions, he has only harmed himself. Do not make jest of God's words. Remember the favors that God has done to you and the Book and wisdom He has revealed for your guidance. Have fear of God and know that God has knowledge of all things. |
| Khalifa | If you divorce the women, once they fulfill their interim (three menstruations), you shall allow them to live in the same home amicably, or let them leave amicably. Do not force them to stay against their will, as a revenge. Anyone who does this wrongs his own soul. Do not take GOD's revelations in vain. Remember GOD's blessings upon you, and that He sent down to you the scripture and wisdom to enlighten you. You shall observe GOD, and know that GOD is aware of all things. |
| Hilali/Khan | And when you have divorced women and they have fulfilled the term of their prescribed period, either take them back on reasonable basis or set them free on reasonable basis. But do not take them back to hurt them, and whoever does that, then he has wronged himself. And treat not the Verses (Laws) of Allah as a jest, but remember Allahs Favours on you (i.e. Islam), and that which He has sent down to you of the Book (i.e. the Quran) and Al-Hikmah (the Prophets Sunnah - legal ways - Islamic jurisprudence, etc.) whereby He instructs you. And fear Allah, and know that Allah is All-Aware of everything. |
| H/K/Saheeh | And when you divorce women and they have [nearly] fulfilled their term, either retain them according to acceptable terms or release them according to acceptable terms, and do not keep them, intending harm, to transgress [against them]. And whoever does that has certainly wronged himself. And do not take the verses of Allah in jest. And remember the favor of Allah upon you and what has been revealed to you of the Book and wisdom by which He instructs you. And fear Allah and know that Allah is Knowing of all things. |
| Malik | When you divorce women and they have reached the end of their waiting period (‘Iddat) either allow them to stay with honor or let them go with kindness; but you should not retain them to harm them or to take undue advantage; if anyone does that he wrongs his own soul. Do not take Allah’s revelations as a joke. Remember the favors of Allah upon you and the fact that He sent down the Book and Wisdom for your guidance. Fear Allah and know that Allah has knowledge of everything.[231] |
| QXP | When you have divorced women, and they have completed their waiting period, then retain them in kindness or release them in kindness. You shall allow them to live in the same home amicably, or let them leave amicably. Do not force them to stay against their will, as revenge. Anyone who does this wrongs his own "Self". Do not make the Revelations of Allah a laughing stock. Remember Allah's Blessings upon you and the Book and Wisdom He has sent down to you in order to enlighten you. Be mindful of Allah's Commands and know that Allah is Aware of all things. |
| Maulana Ali | And when you divorce women and they reach their prescribed time, then retain them in kindness or set them free with kindness and retain them not for injury so that you exceed the limits. And whoever does this, he indeed wrongs his own soul. And take not Allah's messages for a mockery, and remember Allah's favour to you, and that which He has revealed to you of the Book and the Wisdom, admonishing you thereby. And keep your duty to Allah, and know that Allah is the Knower of all things. |
| Free Minds | And if you have divorced the women, and they have reached their required interim period, then either you remain together equitably, or part ways equitably. And do not reconcile with them so you can harm them out of animosity; whoever does so is doing wickedness to his soul; and do not take God's revelations lightly. And remember God's blessings towards you, and what was sent down to you of the Scripture and the wisdom, He warns you with it. And be aware of God and know that God is Knowledgeable in all things. |
| Qaribullah | When you have divorced women and they have reached the end of their waiting period, either keep them in kindness or let them go with kindness. But you shall not keep them, being harmful, in order to transgress. Whoever does this wrongs himself. Do not take the verses of Allah in mockery. Remember the favor of Allah upon you, and what He sent down to you from the Book and Wisdom to exhort you. Fear Allah and know that He has knowledge of everything. |
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| George Sale | But when ye divorce women, and they have fulfilled their prescribed time, either retain them with humanity, or dismiss them with kindness; and retain them not by violence, so that ye transgress; for he who doth this, surely injureth his own soul. And make not the signs of God a jest: But remember God's favour towards you, and that he hath sent down unto you the book of the Koran, and wisdom, admonishing you thereby; and fear God, and know that God is omniscient. |
| JM Rodwell | But when ye divorce women, and the time for sending them away is come, either retain them with generosity, or put them away with generosity: but retain them not by constraint so as to be unjust towards them. He who doth so, doth in fact injure himself. And |
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| Asad | And so, when you divorce women and they are about to reach the end of their waiting-term, then either retain them in a fair manner or let them go in a fair manner. But do not retain them against their will in order to hurt [them]: for he who does so sins indeed against himself. And do not take [these] messages of God in a frivolous spirit; and remember the blessings with which God has graced you, and all the revelation and the wisdom which He has bestowed on you from on high in order to admonish you thereby; and remain conscious of God, and know that God has full knowledge of everything. |
al-Baqarah 002:232
| 2:232 واذا طلقتم النساء فبلغن اجلهن فلا تعضلوهن ان ينكحن ازواجهن اذا تراضوا بينهم بالمعروف ذلك يوعظ به من كان منكم يؤمن بالله واليوم الاخر ذلكم ازكى لكم واطهر والله يعلم وانتم لاتعلمون |
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| Transliteration | Wa-itha tallaqtumu alnnisaa fabalaghna ajalahunna fala taAAduloohunna an yankihna azwajahunna itha taradaw baynahum bialmaAAroofi thalika yooAAathu bihi man kana minkum yu/minu biAllahi waalyawmi al-akhiri thalikum azka lakum waatharu waAllahu yaAAlamu waantum la taAAlamoona |
| Literal | And if you divorced the women, so they reached their term/time , so do not confine/prevent/oppress them (F) that they marry their husbands/spouses, if they mutually agreed/accepted between them with the kindness/generosity , that is being advised/warned with it who was from you believing with God and the Day the Last/Resurrection Day, (and) that (is) more correct/commendable to you, and purer ,and God knows and you do not know. |
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| Yusuf Ali | When ye divorce women, and they fulfil the term of their ('Iddat), do not prevent them from marrying their (former) husbands, if they mutually agree on equitable terms. This instruction is for all amongst you, who believe in Allah and the Last Day. That is (the course Making for) most virtue and purity amongst you and Allah knows, and ye know not. |
| Pickthal | And when ye have divorced women and they reach their term, place not difficulties in the way of their marrying their husbands if it is agreed between them in kindness. This is an admonition for him among you who believeth in Allah and the Last Day. That is more virtuous for you, and cleaner. Allah knoweth; ye know not. |
| Arberry | When you divorce women, and they have reached their term, do not debar them from marrying their husbands, when they have agreed together honourably. That is an admonition for whoso of you believes in God and the Last Day; that is cleaner and purer for you; God knows, and you know not. |
| Shakir | And when you have divorced women and they have ended-- their term (of waiting), then do not prevent them from marrying their husbands when they agree among themselves in a lawful manner; with this is admonished he among you who believes in Allah and the last day, this is more profitable and purer for you; and Allah knows while you do not know. |
| Sarwar | When the waiting period of the divorced women has ended, you (her relatives) must not prevent them from marrying their (previous) husbands again if they might reach an honorable agreement. This is an advice for those of you who believe in God and the Day of Judgment. It is the most beneficial and pure way of treating each other. God knows but you do not know. |
| Khalifa | If you divorce the women, once they fulfill their interim, do not prevent them from remarrying their husbands, if they reconcile amicably. This shall be heeded by those among you who believe in GOD and the Last Day. This is purer for you, and more righteous. GOD knows, while you do not know. |
| Hilali/Khan | And when you have divorced women and they have fulfilled the term of their prescribed period, do not prevent them from marrying their (former) husbands, if they mutually agree on reasonable basis. This (instruction) is an admonition for him among you who believes in Allah and the Last Day. That is more virtuous and purer for you. Allah knows and you know not. |
| H/K/Saheeh | And when you divorce women and they have fulfilled their term, do not prevent them from remarrying their [former] husbands if they agree among themselves on an acceptable basis. That is instructed to whoever of you believes in Allah and the Last Day. That is better for you and purer, and Allah knows and you know not. |
| Malik | When you have divorced women and they have reached the end of their waiting period do not prevent them from marrying their prospective husbands if they have come to an honorable agreement. This is enjoined on everyone amongst you who believes in Allah and the Last Day. This is more virtuous and chaste for you; Allah knows what you do not know.[232] |
| QXP | And when you have divorced women, and they have completed their waiting period, people in the society shall not place difficulties if both of them wish to remarry each other in kindness. And they shall not place difficulties if the woman decides to marry a different husband with their mutual agreement. This instruction is for all among you who believe in Allah and the Last Day. Following the Commands helps you develop your personality and stay clear of vice. Allah knows, you know not. |
| Maulana Ali | And when you divorce women and they end their term, prevent them not from marrying their husbands if they agree among themselves in a lawful manner. With this is admonished he among you who believes in Allah and the Last Day. This is more profitable for you and purer. And Allah knows while you know not. |
| Free Minds | And if you divorce the women, and they have reached their required interim period, then do not prevent them from remarrying their husbands if they amicably agree amongst themselves out of what is best. This is to remind any of you who believe in God and the Last Day, this is better for you and purer; and God knows while you do not know. |
| Qaribullah | When you divorce women, and they have reached their term, do not restrain them from marrying their (future) husbands, when they have agreed together with kindness. That is an exhortation for whosoever of you believes in Allah and the Last Day. That is cleaner and purer for you. Allah knows, and you do not know. |
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| George Sale | But when ye have divorced your wives, and they have fulfilled their prescribed time, hinder them not from marrying their husbands, when they have agreed among themselves according to what is honourable. This is given in admonition unto him among you who believeth in God, and the last day. This is most righteous for you, and most pure. God knoweth, but ye know not. |
| JM Rodwell | And when ye divorce your wives, and they have waited the prescribed time, hinder them not from marrying their husbands when they have agreed among themselves in an honourable way. This warning is for him among you who believeth in God and in the last day. |
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| Asad | And when you divorce women, and they have come to the end of their waiting-term, hinder them not from marrying other men if they have agreed with each other in a fair manner. This is an admonition unto every one of you who believes in God and the Last Day; it is the most virtuous [way] for you, and the cleanest. And God knows, whereas you do not know. |
al-Baqarah 002:233
| 2:233 والوالدات يرضعن اولادهن حولين كاملين لمن اراد ان يتم الرضاعة وعلى المولود له رزقهن وكسوتهن بالمعروف لاتكلف نفس الا وسعها لاتضار والدة بولدها ولامولود له بولده وعلى الوارث مثل ذلك فان ارادا فصالا عن تراض منهما وتشاور فلا جناح عليهما وان اردتم ان تسترضعوا اولادكم فلا جناح علكيم اذا سلمتم مااتيتم بالمعروف واتقوا الله واعلموا ان الله بما تعملون بصير |
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| Transliteration | Waalwalidatu yurdiAAna awladahunna hawlayni kamilayni liman arada an yutimma alrradaAAata waAAala almawloodi lahu rizquhunna wakiswatuhunna bialmaAAroofi la tukallafu nafsun illa wusAAaha la tudarra walidatun biwaladiha wala mawloodun lahu biwaladihi waAAala alwarithi mithlu thalika fa-in arada fisalan AAan taradin minhuma watashawurin fala junaha AAalayhima wa-in aradtum an tastardiAAoo awladakum fala junaha AAalaykum itha sallamtum ma ataytum bialmaAAroofi waittaqoo Allaha waiAAlamoo anna Allaha bima taAAmaloona baseerun |
| Literal | And the mothers breast feed their children two years complete, to who wanted/intended that (to) complete the lactation/breast feeding period, and on the born to him/father, (is the responsibility of) their provision (F) and their dressing/clothing (F) with the kindness/generosity , (that) no self be burdened/imposed upon except its endurance/capacity , no mother (is) to be harmed with her child, and nor a born to him/father (be harmed) with his child. And on the heir/inharitant similar/equal (to) that, so if they (B) wanted separation (weaning) on acceptance/approval from them (B), and discussion/consultation , so no offense/guilt/sin on them (B), and if you willed/wanted that to seek a wet nurse/breast feeder (for) your children, so no offense/guilt/sin on you if you handed/delivered over what you gave with the kindness/generosity , and fear and obey God, and know that God (is) with what you make/do seeing/knowing/understanding. |
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| Yusuf Ali | The mothers shall give such to their offspring for two whole years, if the father desires to complete the term. But he shall bear the cost of their food and clothing on equitable terms. No soul shall have a burden laid on it greater than it can bear. No mother shall be Treated unfairly on account of her child. Nor father on account of his child, an heir shall be chargeable in the same way. If they both decide on weaning, by mutual consent, and after due consultation, there is no blame on them. If ye decide on a foster-mother for your offspring, there is no blame on you, provided ye pay (the mother) what ye offered, on equitable terms. But fear Allah and know that Allah sees well what ye do. |
| Pickthal | Mothers shall suckle their children for two whole years; (that is) for those who wish to complete the suckling. The duty of feeding and clothing nursing mothers in a seemly manner is upon the father of the child. No-one should be charged beyond his capacity. A mother should not be made to suffer because of her child, nor should he to whom the child is born (be made to suffer) because of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they desire to wean the child by mutual consent and (after) consultation, it is no sin for them; and if ye wish to give your children out to nurse, it is no sin for you, provide that ye pay what is due from you in kindness. Observe your duty to Allah, and know that Allah is Seer of what ye do. |
| Arberry | Mothers shall suckle their children two years completely, for such as desire to fulfil the suckling. It is for the father to provide them and clothe them honourably. No soul is charged save to its capacity; a mother shall not be pressed for her child, neither a father for his child. The heir has a like duty. But if the couple desire by mutual consent and consultation to wean, then it is no fault in them. And if you desire to seek nursing for your children, it is no fault in you provide you hand over what you have given honourably; and fear God, and know that God sees the things you do. |
| Shakir | And the mothers should suckle their children for two whole years for him who desires to make complete the time of suckling; and their maintenance and their clothing must be-- borne by the father according to usage; no soul shall have imposed upon it a duty but to the extent of its capacity; neither shall a mother be made to suffer harm on account of her child, nor a father on account of his child, and a similar duty (devolves) on the (father's) heir, but if both desire weaning by mutual consent and counsel, there is no blame on them, and if you wish to engage a wet-nurse for your children, there is no blame on you so long as you pay what you promised for according to usage; and be careful of (your duty to) Allah and know that Allah sees what you do. |
| Sarwar | Mothers will breast feed their babies for two years if the fathers want them to complete this term. The father has to pay them reasonable expenses. No soul is responsible for what is beyond its ability. None of the parents should suffer any loss from the other because of the baby. The heirs are responsible to look after the children of a deceased. It is no sin for the parents to have a mutual agreement about weaning the baby. There is no sin in hiring a woman to breast feed your children for a reasonable payment. Have fear of God and know that God is well aware of what you do. |
| Khalifa | Divorced mothers shall nurse their infants two full years, if the father so wishes. The father shall provide the mother's food and clothing equitably. No one shall be burdened beyond his ability. No mother shall be harmed on account of her infant, nor shall the father be harmed because of his infant. (If the father dies), his inheritor shall assume these responsibilities. If the infant's parents mutually agree to part, after due consultation, they commit no error by doing so. You commit no error by hiring nursing mothers, so long as you pay them equitably. You shall observe GOD, and know that GOD is Seer of everything you do. |
| Hilali/Khan | The mothers shall give suck to their children for two whole years, (that is) for those (parents) who desire to complete the term of suckling, but the father of the child shall bear the cost of the mothers food and clothing on a reasonable basis. No person shall have a burden laid on him greater than he can bear. No mother shall be treated unfairly on account of her child, nor father on account of his child. And on the (fathers) heir is incumbent the like of that (which was incumbent on the father). If they both decide on weaning, by mutual consent, and after due consultation, there is no sin on them. And if you decide on a foster suckling-mother for your children, there is no sin on you, provided you pay (the mother) what you agreed (to give her) on reasonable basis. And fear Allah and know that Allah is All-Seer of what you do. |
| H/K/Saheeh | Mothers may breastfeed their children two complete years for whoever wishes to complete the nursing [period]. Upon the father is the mothers' provision and their clothing according to what is acceptable. No person is charged with more than his capacity. No mother should be harmed through her child, and no father through his child. And upon the [father's] heir is [a duty] like that [of the father]. And if they both desire weaning through mutual consent from both of them and consultation, there is no blame upon either of them. And if you wish to have your children nursed by a substitute, there is no blame upon you as long as you give payment according to what is acceptable. And fear Allah and know that Allah is Seeing of what you do. |
| Malik | The mothers shall breast-feed their offspring for two whole years if the father wishes the breast-feeding to be completed. The reasonable cost of their maintenance and clothing will be the responsibility of the child’s father. No one should be charged with more than they can afford. Neither a mother should be made to suffer on account of her child nor a father on account of his child. The father’s heirs are under the same obligation. But if, with mutual agreement, they both decide to wean the child, there is no blame on them. If you decide to have a foster-mother for your offspring, there is no blame on you provided you pay what you have promised to pay in an honorable manner. Fear Allah and beware that Allah observes your actions.[233] |
| QXP | If the (divorced) mothers wish to nurse their infants, the father shall provide for the mother's sustenance and clothing equitably up to two years of nursing. No human being shall be burdened with more than he or she is well able to bear. No mother shall be made to suffer because of her child, nor shall a father be made to suffer because of his child. If the father dies, his heir will assume these responsibilities. If both parents decide with mutual consent, there shall be nothing wrong in entrusting your children to foster-mothers. You shall mutually ensure, in a fair manner, the safety of the child you are handing over. Be mindful of Allah's Laws and know that Allah is Seer of all that you do. |
| Maulana Ali | And mothers shall suckle their children for two whole years, for him who desires to complete the time of suckling. And their maintenance and their clothing must be borne by the father according to usage. No soul shall be burdened beyond its capacity. Neither shall a mother be made to suffer harm on account of her child, nor a father on account of his child; and a similar duty (devolves) on the (father's) heir. But if both desire weaning by mutual consent and counsel, there is not blame on them. And if you wish to engage a wetnurse for your children, there is no blame on you so long as you pay what you promised according to usage. And keep your duty to Allah and know that Allah is Seer of what you do. |
| Free Minds | And the divorced mothers are allowed to suckle their children two full years, if they wish to complete the suckling. And the man for whom the child is born is responsible for both their provisions and clothing equitably. We do not burden a soul beyond its means. No mother shall be harmed because of her child, nor shall a father be harmed because of his child. And for the guardian is the same requirement. So if they wish to separate out of mutual agreement and council, then there is no sin upon them. And if you want to hire nursing mothers, then there is no sin upon you if you return what you have been given equitably. And be aware of God, and know that God is watching over what you do. |
| Qaribullah | Mothers shall suckle their children for two years completely, for whoever desires to fulfill the suckling. It is for the father to provide for them and clothe them with kindness. No soul is charged except to its capacity. A mother shall not be harmed for her child, neither a father for his child. And upon the heir is like that. If both desire to wean by mutual consent and consultation, then no guilt shall be on them. And if you desire a wet nurse for your children, then no guilt shall be on you if you hand over what you have given with kindness. And fear Allah, and know that Allah is the Seer of what you do. |
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| George Sale | Mothers after they are divorced shall give suck unto their children two full years, to him who desireth the time of giving suck to be completed; and the father shall be obliged to maintain them and cloath them in the mean time, according to that which shall be reasonable. No person shall be obliged beyond his ability. A Mother shall not be compelled to what is unreasonable on account of her child, nor a father on account of his child. And the heir of the father shall be obliged to do in like manner. But if they choose to wean the child before the end of two years, by common consent, and on mutual consideration, it shall be no crime in them. And if ye have a mind to provide a nurse for your children, it shall be no crime in you, in case ye fully pay what ye offer her, according to that which is just. And fear God, and know that God seeth whatsoever ye so. |
| JM Rodwell | Mothers, when divorced, shall give suck to their children two full years, if the father desire that the suckling be completed; and such maintenance and clothing as is fair for them, shall devolve on the father. No person shall be charged beyond his means. |
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| Asad | And the [divorced] mothers may nurse their children for two whole years, if they wish to complete the period of nursing; and it is incumbent upon him who has begotten the child to provide in a fair manner for their sustenance and clothing. No human being shall be burdened with more than he is well able to bear: neither shall a mother be made to suffer because of her child, nor, because of his child, he who has begotten it. And the same duty rests upon the [father's] heir. And if both [parents] decide, by mutual consent and counsel, upon separation [of mother and child], they will incur no sin [thereby]; and if you decide to entrust your children to foster-mothers, you will incur no sin provided you ensure, in a fair manner, the safety of the child which you are handing over. But remain conscious of God, and know that God sees all that you do. |
al-Baqarah 002:234
| 2:234 والذين يتوفون منكم ويذرون ازواجا يتربصن بانفسهن اربعة اشهر وعشرا فاذا بلغن اجلهن فلا جناح عليكم فيما فعلن في انفسهن بالمعروف والله بما تعملون خبير |
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| Transliteration | Waallatheena yutawaffawna minkum wayatharoona azwajan yatarabbasna bi-anfusihinna arbaAAata ashhurin waAAashran fa-itha balaghna ajalahunna fala junaha AAalaykum feema faAAalna fee anfusihinna bialmaAAroofi waAllahu bima taAAmaloona khabeerun |
| Literal | And those who are made to die from you, and they leave spouses/wives, they (the wives) wait (F) with themselves four months, and ten (days), so if they (F) reached their time/term , so no offense/guilt/sin on you in what they (F) made/did in (with) themselves with the kindness/generosity , and God (is) with what youmake/do expert/experienced. |
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| Yusuf Ali | If any of you die and leave widows behind, they shall wait concerning themselves four months and ten days: When they have fulfilled their term, there is no blame on you if they dispose of themselves in a just and reasonable manner. And Allah is well acquainted with what ye do. |
| Pickthal | Such of you as die and leave behind them wives, they (the wives) shall wait, keeping themselves apart, four months and ten days. And when they reach the term (prescribed for them) then there is no sin for you in aught that they may do with themselves in decency. Allah is informed of what ye do. |
| Arberry | And those of you who die, leaving wives, they shall wait by themselves for four months and ten nights; when they have reached their term then it is no fault in you what they may do with themselves honourably. God is aware of the things you do. |
| Shakir | And (as for) those of you who die and leave wives behind, they should keep themselves in waiting for four months and ten days; then when they have fully attained their term, there is no blame on you for what they do for themselves in a lawful manner; and Allah is aware of what you do. |
| Sarwar | The wives of those of you who die have to wait for a period of four months and ten days. After this appointed time, it is no sin for the relatives of the deceased to let the widows do what is reasonable. God knows well what you do. |
| Khalifa | Those who die and leave wives, their widows shall wait four months and ten days (before they remarry). Once they fulfill their interim, you commit no error by letting them do whatever righteous matters they wish to do. GOD is fully Cognizant of everything you do. |
| Hilali/Khan | And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days, then when they have fulfilled their term, there is no sin on you if they (the wives) dispose of themselves in a just and honourable manner (i.e. they can marry). And Allah is Well-Acquainted with what you do. |
| H/K/Saheeh | And those who are taken in death among you and leave wives behind they, [the wives, shall] wait four months and ten [days]. And when they have fulfilled their term, then there is no blame upon you for what they do with themselves in an acceptable manner. And Allah is [fully] Acquainted with what you do. |
| Malik | As for those of you who die and leave widows behind, let them abstain from marriage for four months and ten days: when they have reached the end of this period, there is no blame on you for what they do for themselves in a decent manner. Allah is aware of what you do.[234] |
| QXP | Those among you who die and leave wives behind, they shall wait four months and ten days before they remarry. Once they fulfill their interim, the society commits nothing wrong by letting them make amicable decisions about their future including remarriage. And Allah is fully Cognizant of all your actions. |
| Maulana Ali | And (as for) those of you who die and leave wives behind, such women should keep themselves in waiting for four months and ten days; when they reach their term, there is no blame on you for what they do for themselves in a lawful manner. And Allah is Aware of what you do. |
| Free Minds | And for those of you who pass away and leave widows behind, then their widows will have a required interim period of four months and ten days. So when they reach their required interim, then there is no sin upon you for what they do to themselves equitably. And God is Expert to what you do. |
| Qaribullah | And those of you who die and leave wives behind such wives shall wait by themselves for four months and ten (nights). When they have reached the end of their waiting period, there shall be no offense for you in whatever they choose for themselves kindly. Allah is Aware of what you do. |
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| George Sale | Such of you as die, and leave wives, their wives must wait concerning themselves four months and ten days, and when they shall have fulfilled their term, it shall be no crime in you, for that which they shall do with themselves, according to what is reasonable. God well knoweth that which ye do. |
| JM Rodwell | If those of you who die leave wives, they must await their state during four months and ten days; and when this their term is expired, you shall not be answerable for the way in which they shall dispose of themselves fairly. And God is cognisant of what ye |
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| Asad | And if any of you die and leave wives behind, they shall undergo, without remarrying, a waitingperiod of four months and ten days; whereupon, when they have reached the end of their waiting-term, there shall be no sin in whatever they may do with their persons in a lawful manner. And God is aware of all that you do. |
al-Baqarah 002:235
| 2:235 ولاجناح عليكم فيما عرضتم به من خطبة النساء او اكننتم في انفسكم علم الله انكم ستذكرونهن ولكن لاتواعدوهن سرا الا ان تقولوا قولا معروفا ولاتعزموا عقدة النكاح حتى يبلغ الكتاب اجله واعلموا ان الله يعلم مافي انفسكم فاحذروه واعلموا ان الله غفور حليم |
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| Transliteration | Wala junaha AAalaykum feema AAarradtum bihi min khitbati alnnisa-i aw aknantum fee anfusikum AAalima Allahu annakum satathkuroonahunna walakin la tuwaAAidoohunna sirran illa an taqooloo qawlan maAAroofan wala taAAzimoo AAuqdata alnnikahi hatta yablugha alkitabu ajalahu waiAAlamoo anna Allaha yaAAlamu ma fee anfusikum faihtharoohu waiAAlamoo anna Allaha ghafoorun haleemun |
| Literal | And no offense/guilt/sin (is) on you, in what you displayed/exhibited with it, from the women (in) request for marriage/engagement or you concealed/hid in yourselves, God knew that you will mention/remember them (F), and but do not make appointments with them (F) secretly, except that to say a good opinion and belief , and do not decide/determine the marriage knot/contract (consummate the marriage) until The Book reaches its known time/term (takes effect), and know that God knows what is in yourselves, so be warned/cautious of Him , and know that God (is) forgiving clement . |
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| Yusuf Ali | There is no blame on you if ye make an offer of betrothal or hold it in your hearts. Allah knows that ye cherish them in your hearts: But do not make a secret contract with them except in terms Honourable, nor resolve on the tie of marriage till the term prescribed is fulfilled. And know that Allah Knoweth what is in your hearts, and take heed of Him; and know that Allah is Oft-forgiving, Most Forbearing. |
| Pickthal | There is no sin for you in that which ye proclaim or hide in your minds concerning your troth with women. Allah knoweth that ye will remember them. But plight not your troth with women except by uttering a recognised form of words. And do not consummate the marriage until (the term) prescribed is run. Know that Allah knoweth what is in your minds, so beware of Him; and know that Allah is Forgiving, Clement. |
| Arberry | There is no fault in you touching the proposal to women you offer, or hide in your hearts; God knows that you will be mindful of them; but do not make troth with them secretly without you speak honourable words. And do not resolve on the knot of marriage until the book has reached its term; and know that God knows what is in your hearts, so be fearful of Him; and know that God is All-forgiving, All-clement. |
| Shakir | And there is no blame on you respecting that which you speak indirectly in the asking of (such) women in marriage or keep (the proposal) concealed within your minds; Allah knows that you win mention them, but do not give them a promise in secret unless you speak in a lawful manner, and do not confirm the marriage tie until the writing is fulfilled, and know that Allah knows what is in your minds, therefore beware of Him, and know that Allah is Forgiving, Forbearing. |
| Sarwar | It is not a sin if you make an indirect marriage proposal or have such an intention in your hearts. God knows that you will cherish their memories in your hearts. Do not have secret dates unless you behave lawfully. Do not decide for a marriage before the appointed time is over. Know that God knows what is in your hearts. Have fear of Him and know that He is All-forgiving and All-merciful. |
| Khalifa | You commit no sin by announcing your engagement to the women, or keeping it secret. GOD knows that you will think about them. Do not meet them secretly, unless you have something righteous to discuss. Do not consummate the marriage until their interim is fulfilled. You should know that GOD knows your innermost thoughts, and observe Him. You should know that GOD is Forgiver, Clement. |
| Hilali/Khan | And there is no sin on you if you make a hint of betrothal or conceal it in yourself, Allah knows that you will remember them, but do not make a promise of contract with them in secret except that you speak an honourable saying according to the Islamic law (e.g. you can say to her, "If one finds a wife like you, he will be happy"). And do not consummate the marriage until the term prescribed is fulfilled. And know that Allah knows what is in your minds, so fear Him. And know that Allah is Oft-Forgiving, Most Forbearing. |
| H/K/Saheeh | There is no blame upon you for that to which you [indirectly] allude concerning a proposal to women or for what you conceal within yourselves. Allah knows that you will have them in mind. But do not promise them secretly except for saying a proper saying. And do not determine to undertake a marriage contract until the decreed period reaches its end. And know that Allah knows what is within yourselves, so beware of Him. And know that Allah is Forgiving and Forbearing. |
| Malik | There is no blame on you if you make a proposal of marriage during their waiting period openly or keep it in your hearts. Allah knows that you will naturally cherish them in your hearts; however, be careful not to make any secret agreement, and if you wish to marry, speak to them in an honorable manner. Do not confirm the marriage tie until the prescribed waiting period expires. You should know that Allah is aware of what is in your hearts, so fear Him. Bear in mind that Allah is Forgiving, Forbearing.[235] |
| QXP | You do nothing wrong in announcing your engagement to women or keep it to yourselves. Allah knows that the community will think about getting them married. But, never make a secret pledge or contract with them. Speak with them honorably and in recognized words. Do not tie the wedding knot nor sign the martial contract until the waiting period has ended. Know that Allah understands human psyche, and that which is in your hearts. Take heed of Him and know that Allah is Forgiving, Clement. He does not wish to impose hardship on you. His Laws protect your society from harm by absolving your imperfections. (Allah, the Clement never gets enraged and His Rule is the Rule of Law). |
| Maulana Ali | And there is no blame on you respecting that which you speak indirectly in the asking of (such) women in marriage or keep (the proposal) concealed within your minds. Allah knows that you will have them in your minds, but given them not a promise in secret unless you speak in a lawful manner. And confirm not the marriage tie until the prescribed period reaches its end. And know that Allah knows what is in your minds, so beware of Him; and know that Allah is Forgiving, Forbearing. |
| Free Minds | And there is no sin upon you if you openly propose marriage to these women, or you keep it between yourselves. God knows that you will be thinking of them, but do not meet them secretly, unless you have something righteous to say. And do not consummate the marriage until the required interim is reached in the Scripture. And know that God knows what is in your souls, so be aware of Him, and know that God is Forgiving, Compassionate. |
| Qaribullah | No guilt shall be on you in the indication of an engagement to women or what you suppress in yourself. Allah knows that you will remember them; but do not promise them secretly unless you speak kind words (only of indication). And do not resolve on the knot of marriage until the writing has reached its term. And know that Allah knows what is in your hearts, so be cautious of Him. And know that Allah is the Forgiver, the Clement. |
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| George Sale | And it shall be no crime in you, whether ye make public overtures of marriage unto such women, within the said four months and ten days, or whether ye conceal such your designs in your minds: God knoweth that ye will remember them. But make no promise unto them privately, unless ye speak honourable words; and resolve not on the knot of marriage, until the prescribed time be accomplished; and know that God knoweth that which is in your minds, therefore beware of him, and know that God is gracious and merciful. |
| JM Rodwell | And then shall no blame attach to you in making proposals of marriage to such women, or in keeping such intention to yourselves? God knoweth that ye will not forget them. But promise them not in secret, unless ye speak honourable words; And resolve not on |
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| Asad | But you will incur no sin if you give a hint of [an intended] marriage-offer to [any of] these women, or if you conceive such an intention without making it obvious: [for] God knows that you intend to ask them in marriage. Do not, however, plight your troth with them in secret, but speak only in a decent manner; and do not proceed with tying the marriage-knot ere the ordained [term of waiting] has come to its end. And know that God knows what is in your minds, and therefore remain conscious of Him; and know, too, that God is much-forgiving, forbearing. |
al-Baqarah 002:236
| 2:236 لاجناح عليكم ان طلقتم النساء مالم تمسوهن او تفرضوا لهن فريضة ومتعوهن على الموسع قدره وعلى المقتر قدره متاعا بالمعروف حقا على المحسنين |
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| Transliteration | La junaha AAalaykum in tallaqtumu alnnisaa ma lam tamassoohunna aw tafridoo lahunna fareedatan wamattiAAoohunna AAala almoosiAAi qadaruhu waAAala almuqtiri qadaruhu mataAAan bialmaAAroofi haqqan AAala almuhsineena |
| Literal | No offense/guilt/sin (is) on you if you divorced the women as long as you did not touch them (F), or specify/stipulate for them (F) a specification/stipulation (dowry) , and give them (F) alimony on the enriched/rich, his capability , and on the tight/restricted (poor) his capability alimony with the kindness/generosity , dutifully/deservedly/rightfully on the good doers . |
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| Yusuf Ali | There is no blame on you if ye divorce women before consummation or the fixation of their dower; but bestow on them (A suitable gift), the wealthy according to his means, and the poor according to his means;- A gift of a reasonable amount is due from those who wish to do the right thing. |
| Pickthal | It is no sin for you if ye divorce women while yet ye have not touched them, nor appointed unto them a portion. Provide for them, the rich according to his means, and the straitened according to his means, a fair provision. (This is) a bounden duty for those who do good. |
| Arberry | There is no fault in you, if you divorce women while as yet you have not touched them nor appointed any marriage-portion for them; yet make provision for them, the affluent man according to his means, and according to his means the needy man, honourably -- an obligation on the good-doers. |
| Shakir | There is no blame on you if you divorce women when you have not touched them or appointed for them a portion, and make provision for them, the wealthy according to his means and the straitened in circumstances according to his means, a provision according to usage; (this is) a duty on the doers of good (to others). |
| Sarwar | Also, it is not a sin if you divorce your wives before the consummation of the marriage or the fixing of the dowry. But the dowry will be due from a husband whether he is rich or poor. It is payable in a reasonable amount according to the husband's financial ability. This is an obligation for the righteous ones. |
| Khalifa | You commit no error by divorcing the women before touching them, or before setting the dowry for them. In this case, you shall compensate them - the rich as he can afford and the poor as he can afford - an equitable compensation. This is a duty upon the righteous. |
| Hilali/Khan | There is no sin on you, if you divorce women while yet you have not touched (had sexual relation with) them, nor appointed unto them their Mahr (bridal money given by the husband to his wife at the time of marriage). But bestow on them ( a suitable gift), the rich according to his means, and the poor according to his means, a gift of reasonable amount is a duty on the doers of good. |
| H/K/Saheeh | There is no blame upon you if you divorce women you have not touched nor specified for them an obligation. But give them [a gift of] compensation the wealthy according to his capability and the poor according to his capability a provision according to what is acceptable, a duty upon the doers of good. |
| Malik | There is no blame on you if you divorce women before the marriage is consummated or the dowry is settled. Pay them something anyhow, the rich man according to his means and poor according to his, a reasonable amount in all fairness. This is an obligation on the righteous people.[236] |
| QXP | And, there is no blame on you if you nullify the marriage before you have touched the women with whom you have signed the marital contract, and before you have appointed the marital gift. This would be an unexpected situation involving emotional trauma. Therefore, show compassion by giving her as generous a gift as you can afford. This would be an act of equity and it is a binding duty on all those who wish to be counted among the benefactors of humanity. |
| Maulana Ali | There is no blame on you if you divorce women while yet you have not touched them, nor appointed for them a portion. And provide for them, the wealthy according to his means and the strained according to his means, a provision according to usage. (This is) a duty on the doers of good. |
| Free Minds | There is no sin upon you if you divorce the women before having sexual intercourse with them, or before committing to what was agreed for them. Let them have recompense, the rich according to his means, and the poor according to his means. Recompense which is in goodness, a responsibility for those in kindness. |
| Qaribullah | It shall be no offense for you to divorce your wives as long as you have not touched them or obligated a right for them. Provide for them with fairness; the rich according to his means, and the restricted according to his. A right on the gooddoers. |
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| George Sale | It shall be no crime in you, if ye divorce your wives, so long as ye have not touched them, nor settled any dowry on them. And provide for them -- he who is at his ease must provide according to his circumstances, and he who is straitened according to his circumstances -- necessaries, according to what shall be reasonable. This is a duty incumbent on the righteous. |
| JM Rodwell | It shall be no crime in you if ye divorce your wives so long as ye have not consummated the marriage, nor settled any dowry on them. And provide what is needful for them he who is in ample circumstances according to his means, and he who is straitened, acc |
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| Asad | You will incur no sin if you divorce women while you have not yet touched them nor settled a dower upon them; but [even in such a case] make provision for them - the affluent according to his means, and the straitened according to his means - a provision in an equitable manner: this is a duty upon all who would do good. |
al-Baqarah 002:237
| 2:237 وان طلقتموهن من قبل ان تمسوهن وقد فرضتم لهن فريضة فنصف مافرضتم الا ان يعفون او يعفو الذي بيده عقدة النكاح وان تعفوا اقرب للتقوى ولاتنسوا الفضل بينكم ان الله بما تعملون بصير |
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| Transliteration | Wa-in tallaqtumoohunna min qabli an tamassoohunna waqad faradtum lahunna fareedatan fanisfu ma faradtum illa an yaAAfoona aw yaAAfuwa allathee biyadihi AAuqdatu alnnikahi waan taAAfoo aqrabu lilttaqwa wala tansawoo alfadla baynakum inna Allaha bima taAAmaloona baseerun |
| Literal | And if you divorced them (F) from before that you touch them, and you (had) specified/stipulated to them (F) a specification/stipulation (dowry) , so half (of) what you specified/stipulated, except that they (F) forgive/pardon, or the one who (has) with (in) his hand the marriage contract forgives/pardons, and that to forgive/pardon (is) nearer/closer to the fear and obedience of God, and do not forget the grace/favour between you, that God (is) with what you make/do seeing/knowing/understanding . |
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| Yusuf Ali | And if ye divorce them before consummation, but after the fixation of a dower for them, then the half of the dower (Is due to them), unless they remit it or (the man's half) is remitted by him in whose hands is the marriage tie; and the remission (of the man's half) is the nearest to righteousness. And do not forget Liberality between yourselves. For Allah sees well all that ye do. |
| Pickthal | If ye divorce them before ye have touched them and ye have appointed unto them a portion, then (pay the) half of that which ye appointed, unless they (the women) agree to forgo it, or he agreeth to forgo it in whose hand is the marriage tie. To forgo is nearer to piety. And forget not kindness among yourselves. Allah is Seer of what ye do. |
| Arberry | And if you divorce them before you have touched them, and you have already appointed for them a marriage-portion, then one-half of what you have appointed, unless it be they make remission, or he makes remission in whose hand is the knot of marriage; yet that you should remit is nearer to godfearing. Forget not to be bountiful one towards another. Surely God sees the things you do. |
| Shakir | And if you divorce them before you have touched them and you have appointed for them a portion, then (pay to them) ha!f of what you have appointed, unless they relinquish or he should relinquish in whose hand is the marriage tie; and it is nearer to righteousness that you should relinquish; and do not neglect the giving of free gifts between you; surely Allah sees what you do. |
| Sarwar | If you divorce your wives before the consummation of the marriage and the amount of dowry has been fixed, pay your wives half of the amount of their dowry unless she or her guardians drop their demand for payment. To drop such a demand is closer to piety. Be generous to each other. God is Well-Aware of what you do. |
| Khalifa | If you divorce them before touching them, but after you had set the dowry for them, the compensation shall be half the dowry, unless they voluntarily forfeit their rights, or the party responsible for causing the divorce chooses to forfeit the dowry. To forfeit is closer to righteousness. You shall maintain the amicable relations among you. GOD is Seer of everything you do. |
| Hilali/Khan | And if you divorce them before you have touched (had a sexual relation with) them, and you have appointed unto them the Mahr (bridal money given by the husbands to his wife at the time of marriage), then pay half of that (Mahr), unless they (the women) agree to forego it, or he (the husband), in whose hands is the marriage tie, agrees to forego and give her full appointed Mahr. And to forego and give (her the full Mahr) is nearer to At-Taqwa (piety, right-eousness, etc.). And do not forget liberality between yourselves. Truly, Allah is All-Seer of what you do. |
| H/K/Saheeh | And if you divorce them before you have touched them and you have already specified for them an obligation, then [give] half of what you specified unless they forego the right or the one in whose hand is the marriage contract foregoes it. And to forego it is nearer to righteousness. And do not forget graciousness between you. Indeed Allah, of whatever you do, is Seeing. |
| Malik | And if you divorce them before the marriage is consummated but after the fixation of a dowry, give them half of their dowry unless the woman wants to waive it or the man in whose hand is the marriage tie agrees to forego (and pay the dowry in full). To forego and give full dowry is closer to piety. Do not forget to show kindness to each other. Surely Allah observes your actions.[237] |
| QXP | And if unexpected circumstances lead you to divorce women before you have touched them, but after the marital gift has been fixed, give them half the amount unless they volunteer to forgo it. If the move for divorce originates purely from you, let her have the whole portion. If you men forgo it, it is closer to righteousness. O People! Never forget kindness among yourselves. This Command is from Allah Whose Law of Requital ever monitors your actions and the motives behind them. |
| Maulana Ali | And if you divorce them before you have touched them and you have appointed for them a portion, (pay) half of what you have appointed unless they forgo or he forgoes in whose hand is the marriage tie. And it is nearer to dutifulness that you forgo. Nor neglect the giving of free gifts between you. Surely Allah is Seer of what you do. |
| Free Minds | And if you divorce them before having sexual intercourse with them, but you have already agreed to the dowry; then you must give half of what you have agreed, unless they forgive or the guardian over the marriage contract forgives. And if you forgive, it is closer to righteousness. And do not forget the favour between you; God is Seer over what you do. |
| Qaribullah | If you divorce them before you have touched them but after their dowry has been determined, give them half of what you determined, unless they pardon, or he pardons in whose hand is the marriage knot. And if you pardon it is nearer to wardingoff (evil). Do not forget the generosity between each other. Allah is the Seer of what you do. |
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| George Sale | But if ye divorce them before ye have touched them, and have already settled a dowry on them, ye shall give them half of what ye have settled, unless they release any part, or he release part in whose hand the knot of marriage is; and if ye release the whole, it will approach nearer unto piety. And forget not liberality among you, for God seeth that which ye do. |
| JM Rodwell | But if ye divorce them before consummation, and have already settled a dowry on them, ye shall give them half of what ye have settled, unless they make a release, or he make a release in whose hand is the marriage tie. But if ye make a release, it will be |
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| Asad | And if you divorce them before having touched them, but after having settled a dower upon them, then [give them] half of what you have settled - unless it be that they forgo their claim or he in whose hand is the marriage-tie forgoes his claim [to half of the dower]: and to forgo what is due to you is more in accord with God-consciousness. And forget not [that you are to act with] grace towards one another: verily, God sees all that you do. |
al-Baqarah 002:238
| 2:238 حافظوا على الصلوات والصلاة الوسطى وقوموا لله قانتين |
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| Transliteration | Hafithoo AAala alssalawati waalssalati alwusta waqoomoo lillahi qaniteena |
| Literal | Observe/guard on the prayers, and the prayers the middle, and stand/call to God obeying/worshipping humbly . |
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| Yusuf Ali | Guard strictly your (habit of) prayers, especially the Middle Prayer; and stand before Allah in a devout (frame of mind). |
| Pickthal | Be guardians of your prayers, and of the midmost prayer, and stand up with devotion to Allah. |
| Arberry | Be you watchful over the prayers, and the middle prayer; and do you stand obedient to God. |
| Shakir | Attend constantly to prayers and to the middle prayer and stand up truly obedient to Allah. |
| Sarwar | Pay due attention to your prayers, especially the middle prayer and stand up while praying, in obedience to God. |
| Khalifa | You shall consistently observe the Contact Prayers, especially the middle prayer, and devote yourselves totally to GOD. |
| Hilali/Khan | Guard strictly (five obligatory) AsSalawat (the prayers) especially the middle Salat (i.e. the best prayer Asr). And stand before Allah with obedience (and do not speak to others during the Salat (prayers)). |
| H/K/Saheeh | Maintain with care the [obligatory] prayers and [in particular] the middle prayer and stand before Allah, devoutly obedient. |
| Malik | Guard your Salah (obligatory regular prayers) especially the middle Salah and stand up with true devotion to Allah.[238] |
| QXP | While describing some important marital Laws, it is reiterated that, your Central Duty remains the guarding of the System in which individuals and families can develop their potentials to the maximum. Stay alert in the obedience to Allah. |
| Maulana Ali | Guard the prayers and the most excellent prayer, and stand up truly obedient to Allah. |
| Free Minds | Preserve the contact-methods, and the middle contact-method, and stand devoutly for God. |
| Qaribullah | And preserve the prayers and the middle prayer, and stand obedient to Allah. |
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| George Sale | Carefully observe the appointed prayers, and the middle prayer, and be assiduous therein, with devotion towards God. |
| JM Rodwell | Observe strictly the prayers, and the middle prayer, and stand up full of devotion towards God. |
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| Asad | BE EVER mindful of prayers, and of praying in the most excellent way; and stand before God in devout obedience. |
al-Baqarah 002:239
| 2:239 فان خفتم فرجالا او ركبانا فاذا امنتم فاذكروا الله كما علمكم مالم تكونوا تعلمون |
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| Transliteration | Fa-in khiftum farijalan aw rukbanan fa-itha amintum faothkuroo Allaha kama AAallamakum ma lam takoonoo taAAlamoona |
| Literal | So if you feared, so walking or riding , so if you became safe/secure , so mention/remember God, as He taught you what you were not knowing. |
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| Yusuf Ali | If ye fear (an enemy), pray on foot, or riding, (as may be most convenient), but when ye are in security, celebrate Allah's praises in the manner He has taught you, which ye knew not (before). |
| Pickthal | And if ye go in fear, then (pray) standing or on horseback. And when ye are again in safety, remember Allah, as He hath taught you that which (heretofore) ye knew not. |
| Arberry | And if you are in fear, then afoot or mounted; but when you are secure, then remember God, as He taught you the things that you knew not. |
| Shakir | But if you are in danger, then (say your prayers) on foot or on horseback; and when you are secure, then remember Allah, as. He has taught you what you did not know. |
| Sarwar | In an emergency you may say your prayers while walking or riding; but when you are safe, remember God, as He has taught you what you did not know before. |
| Khalifa | Under unusual circumstances, you may pray while walking or riding. Once you are safe, you shall commemorate GOD as He taught you what you never knew. |
| Hilali/Khan | And if you fear (an enemy), perfrom Salat (pray) on foot or riding. And when you are in safety, offer the Salat (prayer) in the manner He has taught you, which you knew not (before). |
| H/K/Saheeh | And if you fear [an enemy, then pray] on foot or riding. But when you are secure, then remember Allah [in prayer], as He has taught you that which you did not [previously] know. |
| Malik | If you are in danger, pray on foot or while riding; and when you are safe, remember Allah in the manner that He has taught you which you did not know before.[239] |
| QXP | Whether fear threatens you from without, or you are strolling, riding, relaxing in peace, rising, sitting, or recumbent ((3:190), (4:103)), keep in mind the Laws of Allah as He has taught you the Right and Wrong which you knew not (3:3). |
| Maulana Ali | But if you are in danger (say your prayers) on foot or on horseback. And when you are secure, remember Allah as He has taught you what you knew not. |
| Free Minds | But if you are in a state of worry, then you may do so while walking or riding. If you become secure, then remember God as He has taught you what you did not know. |
| Qaribullah | And if you fear, then (pray) on foot or riding. But when you are safe, then remember Allah, as He has taught you what you did not know. |
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| George Sale | But if ye fear any danger, pray on foot or on horseback; and when ye are safe, remember God, how he hath taught you what as yet ye knew not. |
| JM Rodwell | And if you have any alarm, then pray on foot or riding: but when you are safe, then remember God, how he hath made you to know what ye knew not. |
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| Asad | But if you are in danger, [pray] walking or riding; and when you are again secure, bear God in mind - since it is He who taught you what you did not previously know. |
al-Baqarah 002:240
| 2:240 والذين يتوفون منكم ويذرون ازواجا وصية لازواجهم متاعا الى الحول غير اخراج فان خرجن فلا جناح عليكم فيما فعلن في انفسهن من معروف والله عزيز حكيم |
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| Transliteration | Waallatheena yutawaffawna minkum wayatharoona azwajan wasiyyatan li-azwajihim mataAAan ila alhawli ghayra ikhrajin fa-in kharajna fala junaha AAalaykum fee ma faAAalna fee anfusihinna min maAAroofin waAllahu AAazeezun hakeemun |
| Literal | And those who are made to die from you, and they leave spouses/wives , a bequest to their spouses/wives, alimony/enjoyment to the year without/not bringing out/forcing out, so if they (F) got out , so no offense/guilt/sin on you, in what they made/did in themselves (F) from kindness/known/goodness, and God (is) glorious/mighty , wise/judicious. |
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| Yusuf Ali | Those of you who die and leave widows should bequeath for their widows a year's maintenance and residence; but if they leave (The residence), there is no blame on you for what they do with themselves, provided it is reasonable. And Allah is Exalted in Power, Wise. |
| Pickthal | (In the case of) those of you who are about to die and leave behind them wives, they should bequeath unto their wives a provision for the year without turning them out, but if they go out (of their own accord) there is no sin for you in that which they do of themselves within their rights. Allah is Mighty, Wise. |
| Arberry | And those of you who die, leaving wives, let them make testament for their wives, provision for a year without expulsion; but if they go forth, there is no fault in you what they may do with themselves honourably; God is All-mighty, All-wise. |
| Shakir | And those of you who die and leave wives behind, (make) a bequest in favor of their wives of maintenance for a year without turning (them) out, then if they themselves go away, there is no blame on you for what they do of lawful deeds by themselves, and Allah is Mighty, Wise. |
| Sarwar | Those who are about to die and leave widows behind should bequeath for their wives the expenses of one year's maintenance. The widows must not be expelled from the house for up to one year. It is no sin for the relatives of the deceased to permit the widows to leave the house before the appointed time and do what is reasonable. God is Majestic and Wise. |
| Khalifa | Those who die and leave wives, a will shall provide their wives with support for a year, provided they stay within the same household. If they leave, you commit no sin by letting them do whatever they wish, so long as righteousness is maintained. GOD is Almighty, Most Wise. |
| Hilali/Khan | And those of you who die and leave behind wives should bequeath for their wives a years maintenance and residence without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honourable (e.g. lawful marriage). And Allah is All-Mighty, All-Wise. (The order of this Verse has been cancelled (abrogated) by Verse 4:12). |
| H/K/Saheeh | And those who are taken in death among you and leave wives behind for their wives is a bequest: maintenance for one year without turning [them] out. But if they leave [of their own accord], then there is no blame upon you for what they do with themselves in an acceptable way. And Allah is Exalted in Might and Wise. |
| Malik | Those of you who die and leave widows should bequeath for them a year’s maintenance without causing them to leave their homes; but if they leave the residence on their own there is no blame on you for what they chose for themselves in a fair way. Allah is Mighty, Wise.[240] |
| QXP | Men must testify in a written, legal will that, after their death, their widows will receive one year's maintenance without their being obliged to leave the house. But, if they leave on their own accord, there is nothing wrong in letting them do whatever they wish to do with themselves in a lawful manner. Allah, the Almighty, the Wise grants this permission. |
| Maulana Ali | And those of you who die and leave wives behind, should make a bequest in favour of their wives of maintenance for a year without turning (them) out. Then if they themselves go away, there is no blame on you for what they do of lawful deeds concerning themselves. And Allah is Mighty, Wise. |
| Free Minds | And those of you who pass away and leave widows behind; a testimony to them that they may enjoy for one year without being made to vacate. If they leave then there is no sin upon you for what they do to themselves in goodness; and God is Noble, Wise. |
| Qaribullah | Those who die and leave wives behind should bequeath to them a year's maintenance without causing them to leave their homes; but if they leave, no blame shall be attached to you in what they do with themselves kindly. Allah is Mighty and Wise. |
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| George Sale | And such of you as shall die and leave wives, ought to bequeath their wives a year's maintenance, without putting them out of their houses: But if they go out voluntarily, it shall be no crime in you, for that which they shall do with themselves, according to what shall be reasonable; God is mighty and wise. |
| JM Rodwell | And such of you as shall die and leave wives, shall bequeath their wives a year's maintenance without causing them to quit their homes; but if they quit them of their own accord, then no blame shall attach to you for any disposition they may make of themse |
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| Asad | AND IF any of you die and leave wives behind, they bequeath thereby to their widows [the right to] one year's maintenance without their being obliged to leave [the dead husband's home]. If, however, they leave [of their own accord], there shall be no sin in whatever they may do with themselves in a lawful manner. And God is almighty, wise. |
al-Baqarah 002:241
| 2:241 وللمطلقات متاع بالمعروف حقا على المتقين |
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| Transliteration | Walilmutallaqati mataAAun bialmaAAroofi haqqan AAala almuttaqeena |
| Literal | And for the divorcees (F) alimony with the kindness/generosity deservedly/rightfully on the fearing and obeying (God). |
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| Yusuf Ali | For divorced women Maintenance (should be provided) on a reasonable (scale). This is a duty on the righteous. |
| Pickthal | For divorced women a provision in kindness: a duty for those who ward off (evil). |
| Arberry | There shall be for divorced women provision honourable -- an obligation on the godfearing. |
| Shakir | And for the divorced women (too) provision (must be made) according to usage; (this is) a duty on those who guard (against evil). |
| Sarwar | The divorced women have the right to receive reasonable provisions. It is an obligation for the pious. |
| Khalifa | The divorcees also shall be provided for, equitably. This is a duty upon the righteous. |
| Hilali/Khan | And for divorced women, maintenance (should be provided) on reasonable (scale). This is a duty on Al-Muttaqoon (the pious - see V.2:2). |
| H/K/Saheeh | And for divorced women is a provision according to what is acceptable a duty upon the righteous. |
| Malik | Reasonable provisions must also be made for divorced women. That is an obligation upon those who fear Allah.[241] |
| QXP | The widowed and divorced women must be provided for in kindness and equity. (65:6-7). This is a duty for those who wish to walk aright. |
| Maulana Ali | And for the divorced women, provision (must be made) in kindness. This is incumbent on those who have regard for duty. |
| Free Minds | And for the divorced women to have recompense is an obligation upon the righteous. |
| Qaribullah | Provision should be made for divorced women with kindness. That is a right on the cautious. |
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| George Sale | And unto those who are divorced, a reasonable provision is also due; this is a duty incumbent on those who fear God. |
| JM Rodwell | And for the divorced let there be a fair provision. This is a duty in those who fear God. |
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| Asad | And the divorced women, too, shall have [a right to] maintenance in a goodly manner: this is a duty for all who are conscious of God. |
al-Baqarah 002:242
| 2:242 كذلك يبين الله لكم اياته لعلكم تعقلون |
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| Transliteration | Kathalika yubayyinu Allahu lakum ayatihi laAAallakum taAAqiloona |
| Literal | Like that God clarifies to you His verses/evidences , maybe you reason/understand/ comprehend . |
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| Yusuf Ali | Thus doth Allah Make clear His Signs to you: In order that ye may understand. |
| Pickthal | Thus Allah expoundeth unto you His revelations so that ye may understand. |
| Arberry | So God makes clear His signs for you; haply you will understand. |
| Shakir | Allah thus makes clear to you His communications that you may understand. |
| Sarwar | Thus does God explain His revelations to you so that perhaps you will have understanding. |
| Khalifa | GOD thus explains His revelations for you, that you may understand. |
| Hilali/Khan | Thus Allah makes clear His Ayat (Laws) to you, in order that you may understand. |
| H/K/Saheeh | Thus does Allah make clear to you His verses that you might use reason. |
| Malik | That’s how Allah makes His Revelations clear to you so that you may understand.[242] |
| QXP | Thus, Allah makes His Revelations clear for you. Now, it is up to you to use your intellect. |
| Maulana Ali | Allah thus makes clear to you His messages that you may understand. |
| Free Minds | It is such that God clarifies to you His revelations that you may comprehend. |
| Qaribullah | Like this Allah clarifies to you His verses in order that you understand. |
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| George Sale | Thus God declareth his signs unto you, that ye may understand. |
| JM Rodwell | Thus God maketh his signs clear to you that ye may understand. |
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| Asad | In this way God makes clear unto you His messages, so that you might [learn to] use your reason. |
al-Baqarah 002:243
| 2:243 الم تر الى الذين خرجوا من ديارهم وهم الوف حذر الموت فقال لهم الله موتوا ثم احياهم ان الله لذو فضل على الناس ولكن اكثر الناس لايشكرون |
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| Transliteration | Alam tara ila allatheena kharajoo min diyarihim wahum oloofun hathara almawti faqala lahumu Allahu mootoo thumma ahyahum inna Allaha lathoo fadlin AAala alnnasi walakinna akthara alnnasi la yashkuroona |
| Literal | Do you not see/understand to those who got out from their homes/countries/tribes/places , and they are thousands , fearing/cautioning the death, so God said to them: "Die." Then He revived them. That God (is owner) of grace/favour/blessing on the people, and but most of the people do not thank/be grateful. |
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| Yusuf Ali | Didst thou not Turn by vision to those who abandoned their homes, though they were thousands (In number), for fear of death? Allah said to them: "Die": Then He restored them to life. For Allah is full of bounty to mankind, but Most of them are ungrateful. |
| Pickthal | Bethink thee (O Muhammad) of those of old, who went forth from their habitations in their thousands, fearing death, and Allah said unto them: Die; and then He brought them back to life. Lo! Allah is a Lord of Kindness to mankind, but most of mankind give not thanks. |
| Arberry | Hast thou not regarded those who went forth from their habitations in their thousands fearful of death? God said to them, 'Die!' Then He gave them life. Truly God is bounteous to the people, but most of the people are not thankful. |
| Shakir | Have you not considered those who went forth from their homes, for fear of death, and they were thousands, then Allah said to them, Die; again He gave them life; most surely Allah is Gracious to people, but most people are not grateful. |
| Sarwar | (Muhammad), consider the thousands who left their homes for fear of death, who were then caused by God to die and brought back to life. God is generous to men but most people are not grateful. |
| Khalifa | Have you noted those who fled their homes - though they were in the thousands - fearing death? GOD said to them, "Die," then revived them. GOD showers His grace upon the people, but most people are unappreciative. |
| Hilali/Khan | Did you (O Muhammad SAW) not think of those who went forth from their homes in thousands, fearing death? Allah said to them, "Die". And then He restored them to life. Truly, Allah is full of Bounty to mankind, but most men thank not. |
| H/K/Saheeh | Have you not considered those who left their homes in many thousands, fearing death? Allah said to them, "Die"; then He restored them to life. And Allah is full of bounty to the people, but most of the people do not show gratitude. |
| Malik | Have you reflected on the case of thousands of people (Israelites) who fled their homes for fear of death? Allah said to them: "Die" (gave them death). Then He gave them life again. Surely Allah is bountiful to mankind, but most of the people are ungrateful.[243] |
| QXP | The Ideal Society that you establish shall have sound socio-economic fabric and Rule of Law. That would enable you to thwart aggression from any quarters. You won't then, behave cowardly like those who were thousands in numbers, but when challenged by the enemy, they ran in droves leaving their homes behind. They feared death. Then they realized that the Divine Law of mortality is inescapable, hence the fear of death is vain. Soon, they stood up on their feet and defeated the enemy. They lived again. Allah's Guidance is a Bounty to mankind but the majority of the people do not realize and appreciate this fact. |
| Maulana Ali | Hast thou not considered those who went forth from their homes, and they were thousands, for fear of death. Then Allah said to them, Die. Then He gave them life. Surely Allah is Gracious to people, but most people are not grateful. |
| Free Minds | Did you not see those who left their homes in groups, all the while they were weary of death; so God said to them: "Die," then He resurrected them. God has great favour over the people, but most people are not thankful. |
| Qaribullah | Haven't you seen those who went out from their homes in their thousands cautious of death? Allah said to them: 'Die, ' and then He revived them. Surely, Allah is Bountiful to the people, but most people do not thank. |
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| George Sale | Hast thou not considered those, who left their habitations, -- and they were thousands -- for fear of death? And God said unto them, die; then he restored them to life, for God is gracious towards mankind; but the greater part of men do not give thanks. |
| JM Rodwell | Hast thou not thought on those who quitted their dwellings-and they were thousands-for fear of death? God said to them, "Die:" then He restored them to life, for full of bounty towards man is God. But most men give not thanks! |
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| Asad | ART THOU NOT aware of those who forsook their homelands in their thousands for fear of deathwhereupon God said unto them, "Die," and later brought them back to life ? Behold, God is indeed limitless in His bounty unto man -but most people are ungrateful. |
al-Baqarah 002:244
| 2:244 وقاتلوا في سبيل الله واعلموا ان الله سميع عليم |
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| Transliteration | Waqatiloo fee sabeeli Allahi waiAAlamoo anna Allaha sameeAAun AAaleemun |
| Literal | And fight/kill in God's way/road/sake, and know that God (is) hearing/listening, knowledgeable. |
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| Yusuf Ali | Then fight in the cause of Allah, and know that Allah Heareth and knoweth all things. |
| Pickthal | Fight in the way of Allah, and know that Allah is Hearer, Knower. |
| Arberry | So fight in God's way, and know that God is All-hearing, All-knowing. |
| Shakir | And fight in the way of Allah, and know that Allah is Hearing, Knowing. |
| Sarwar | Fight for the cause of God and know that God is All-hearing and All-knowing. |
| Khalifa | You shall fight in the cause of GOD, and know that GOD is Hearer, Knower. |
| Hilali/Khan | And fight in the Way of Allah and know that Allah is All-Hearer, All-Knower. |
| H/K/Saheeh | And fight in the cause of Allah and know that Allah is Hearing and Knowing. |
| Malik | O believers, fight in the path of Allah without fear of death and bear in mind that Allah hears and knows everything.[244] |
| QXP | We had told them, "Fight in the Cause of Allah, and know that Allah is Hearer, Knower." Fight in self-defense, and against oppression and aggression (2:190-194). |
| Maulana Ali | And fight in the way of Allah, and know that Allah is Hearing, Knowing. |
| Free Minds | And fight in the cause of God and know that God is the Hearer, the Knowledgeable. |
| Qaribullah | Fight in the way of Allah. And know that Allah is the Hearer and the Knower. |
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| George Sale | Fight for the religion of God, and know that God is he who heareth and knoweth. |
| JM Rodwell | Fight for the cause of God; and know that God is He who Heareth, Knoweth. |
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| Asad | Fight, then, in God's cause, and know that God is all-hearing, all-knowing. |
al-Baqarah 002:245
| 2:245 من ذا الذي يقرض الله قرضا حسنا فيضاعفه له اضعافا كثيرة والله يقبض ويبسط واليه ترجعون |
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| Transliteration | Man tha allathee yuqridu Allaha qardan hasanan fayudaAAifahu lahu adAAafan katheeratan waAllahu yaqbidu wayabsutu wa-ilayhi turjaAAoona |
| Literal | Who (is) that who lends/advances God a good loan/advance, so He (God) doubles/multiplies it for him many doubles/multiples, and God holds/tightens and spreads/widens , and to Him you are being returned. |
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| Yusuf Ali | Who is he that will loan to Allah a beautiful loan, which Allah will double unto his credit and multiply many times? It is Allah that giveth (you) Want or plenty, and to Him shall be your return. |
| Pickthal | Who is it that will lend unto Allah a goodly loan, so that He may give it increase manifold? Allah straiteneth and enlargeth. Unto Him ye will return. |
| Arberry | Who is he that will lend God a good loan, and He will multiply it for him manifold? God grasps, and outspreads; and unto Him you shall be returned. |
| Shakir | Who is it that will offer of Allah a goodly gift, so He will multiply it to him manifold, and Allah straitens and amplifies, and you shall be returned to Him. |
| Sarwar | One who generously lends to God will be paid back in many multiples of the loan. It is God who reduces and expands things and to Him you will all return. |
| Khalifa | Who would lend GOD a loan of righteousness, to have it repaid to them multiplied manifold? GOD is the One who provides and withholds, and to Him you will be returned. |
| Hilali/Khan | Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times? And it is Allah that decreases or increases (your provisions), and unto Him you shall return. |
| H/K/Saheeh | Who is it that would loan Allah a goodly loan so He may multiply it for him many times over? And it is Allah who withholds and grants abundance, and to Him you will be returned. |
| Malik | Who will loan to Allah a beautiful loan which Allah will increase many fold? Allah alone can decrease and increase wealth, and to Him you all shall return.[245] |
| QXP | Who comes forward and gives a beautiful loan to Allah that He shall multiply it many times? The Divine Order in the society pays you handsome dividends. Add to this, the tremendous Reward in the Hereafter. The wealth of nations and individuals is not exempt from the Laws of Allah. Every step of the way you are returning to Him. |
| Maulana Ali | Who is it that will offer to Allah a goodly gift, so He multiplies it to him manifold? And Allah receives and amplifies, and to Him you shall be returned. |
| Free Minds | Who will lend God a loan of goodness that He may multiply it for him many times over? God collects and He distributes, and to Him you will return. |
| Qaribullah | Who is he that will lend Allah a good loan! He will multiply it many multiples! Allah grasps and outspreads and to Him you shall be returned. |
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| George Sale | Who is he that will lend unto God on good usury? Verily he will double it unto him manifold; for God contracteth and extendeth his hand as he pleaseth, and to him shall ye return. |
| JM Rodwell | Who is he that will lend to God a goodly loan? He will double it to him again and again: God is close, but open handed also: and to Him shall ye return. |
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| Asad | Who is it that will offer up unto God a goodly loan, which He will amply repay, with manifold increase? For, God takes away, and He gives abundantly; and it is unto Him that you shall be brought back. |
al-Baqarah 002:246
| 2:246 الم تر الى الملإ من بني اسرائيل من بعد موسى اذ قالوا لنبي لهم ابعث لنا ملكا نقاتل في سبيل الله قال هل عسيتم ان كتب عليكم القتال الا تقاتلوا قالوا ومالنا الا نقاتل في سبيل الله وقد اخرجنا من ديارنا وابنائنا فلما كتب عليهم القتال تولوا الا قليلا منهم والله عليم بالظالمين |
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| Transliteration | Alam tara ila almala-i min banee isra-eela min baAAdi moosa ith qaloo linabiyyin lahumu ibAAath lana malikan nuqatil fee sabeeli Allahi qala hal AAasaytum in kutiba AAalaykumu alqitalu alla tuqatiloo qaloo wama lana alla nuqatila fee sabeeli Allahi waqad okhrijna min diyarina waabna-ina falamma kutiba AAalayhimu alqitalu tawallaw illa qaleelan minhum waAllahu AAaleemun bialththalimeena |
| Literal | Do you not see/understand to the nobles/assembly from Israel's sons and daughters from after Moses, when they said to a prophet to them: "Send to us a king , we will fight/kill in God's way/road/sake." He said: "Did you maybe hope if the fighting/killing (is) written/dictated/ordered on you, that you do not fight/kill?"They said: "And why not for us (that) we not fight/kill in God's way/road/sake, and we had been brought out/forced from our homes/countries/tribes and our sons." So when the fighting/killing was written/dictated/ordered on them they turned away, except little/few from them, and God (is) knowledgeable with the unjust. |
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| Yusuf Ali | Hast thou not Turned thy vision to the Chiefs of the Children of Israel after (the time of) Moses? they said to a prophet (That was) among them: "Appoint for us a king, that we May fight in the cause of Allah." He said: "Is it not possible, if ye were commanded to fight, that that ye will not fight?" They said: "How could we refuse to fight in the cause of Allah, seeing that we were turned out of our homes and our families?" but when they were commanded to fight, they turned back, except a small band among them. But Allah Has full knowledge of those who do wrong. |
| Pickthal | Bethink thee of the leaders of the Children of Israel after Moses, how they said unto a prophet whom they had: Set up for us a king and we will fight in Allah's way. He said: Would ye then refrain from fighting if fighting were prescribed for you? They said: Why should we not fight in Allah's way when we have been driven from our dwellings with our children? Yet, when fighting was prescribed for them, they turned away, all save a few of them. Allah is aware of evil-doers. |
| Arberry | Hast thou not regarded the Council of the Children of Israel, after Moses, when they said to a Prophet of theirs, 'Raise up for us a king, and we will fight in God's way.' He said, 'Might it be that, if fighting is prescribed for you, you will not fight?' They said, 'Why should we not fight in God's way, who have been expelled from our habitations and our children?' Yet when fighting was prescribed for them, they turned their backs except a few of them; and God has knowledge of the evildoers. |
| Shakir | Have you not considered the chiefs of the children of Israel after Musa, when they said to a prophet of theirs: Raise up for us a king, (that) we may fight in the way of Allah. He said: May it not be that you would not fight if fighting is ordained for you? They said: And what reason have we that we should not fight in the way of Allah, and we have indeed been compelled to abandon our homes and our children. But when fighting was ordained for them, they turned back, except a few of them, and Allah knows the unjust. |
| Sarwar | (Muhammad), remember that group of the Israelites after Moses who demanded a Prophet of their own to appoint a king for them who would lead them in the fight for the cause of God. Their Prophet then said, "What if you are ordered to fight and you disobey?" They said, "Why should we not fight for the cause of God when we and our sons have been expelled from our homes?" However, when they were ordered to fight, all refused except a few among them. God knows well the unjust. |
| Khalifa | Have you noted the leaders of Israel after Moses? They said to their prophet, "If you appoint a king to lead us, we will fight in the cause of GOD." He said, "Is it your intention that, if fighting is decreed for you, you will not fight?" They said, "Why should we not fight in the cause of GOD, when we have been deprived of our homes, and our children?" Yet, when fighting was decreed for them, they turned away, except a few. GOD is aware of the transgressors. |
| Hilali/Khan | Have you not thought about the group of the Children of Israel after (the time of) Musa (Moses)? When they said to a Prophet of theirs, "Appoint for us a king and we will fight in Allahs Way." He said, "Would you then refrain from fighting, if fighting was prescribed for you?" They said, "Why should we not fight in Allahs Way while we have been driven out of our homes and our children (families have been taken as captives)?" But when fighting was ordered for them, they turned away, all except a few of them. And Allah is All-Aware of the Zalimoon (polytheists and wrong-doers). |
| H/K/Saheeh | Have you not considered the assembly of the Children of Israel after [the time of] Moses when they said to a prophet of theirs, "Send to us a king, and we will fight in the way of Allah"? He said, "Would you perhaps refrain from fighting if fighting was prescribed for you?" They said, "And why should we not fight in the cause of Allah when we have been driven out from our homes and from our children?" But when fighting was prescribed for them, they turned away, except for a few of them. And Allah is Knowing of the wrongdoers. |
| Malik | Have you not reflected on what the leaders of the children of Israel demanded from one of their Prophets after the death of Moses? "Appoint for us a king," they said, "and we will fight in the cause of Allah." The Prophet replied: "What if you refuse to fight when you are ordered to do so?" They replied, "How could we refuse to fight in the cause of Allah, while we along with our children were driven out of our homes?" But when, on their demand, they were ordered to fight, all refused except a few of them. Allah knows the evildoers.[246] |
| QXP | Sustained commitment to the Divine Order with your lives and wealth is no easy undertaking. After the times of Moses, some leaders of the Israelites promised their Prophet (Samuel), "If you appoint a king for us, we will fight in the Cause of Allah." The Prophet said, "Is it your intention to refrain from fighting if it was decreed to you?" They said' "Why should we not fight in the Cause of Allah when we have been driven out of our homes with our children?" Yet when fighting was ordained for them, they turned away all but a few. Allah is Aware of the wrongdoers. |
| Maulana Ali | Hast thou not thought of the leaders of the Children of Israel after Moses? When they said to a prophet of theirs: Raise up for us a king, that we may fight in the way of Allah. He said: May it not be that you will not fight if fighting is ordained for you? They said: And what reason have we that we should not fight in Allah's way and we have indeed been deprived of our homes and our children? But when fighting was ordained for them, they turned back, except a few of them. And Allah is Knower of the wrongdoers. |
| Free Minds | Did you not note the leaders of the Children of Israel after Moses, they said to their prophet: "Send us a king that we may fight in the cause of God;" he said: "Are you not concerned that if fighting is decreed upon you, you will then not fight?" They said: "And why should we not fight in the cause of God when we have been driven out from our homes with our children." So it was, that when fighting was decreed for them they turned away, except for a few of them! God is fully aware of the wicked. |
| Qaribullah | Have you not seen the congregation of the Children of Israel who demanded of one of their Prophets after (the death of) Moses? 'Raise up for us a king, ' they said, 'and we will fight in the way of Allah. ' He replied: 'Might it be that if fighting is written for you, you will not fight? ' 'Why shouldn't we fight in the way of Allah, ' they replied, 'when we and all our children have been driven from our dwellings? ' Yet, when fighting was written for them all except for a few, turned away. And Allah has knowledge of the harmdoers. |
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| George Sale | Hast thou not considered the assembly of the children of Israel, after the time of Moses; when they said unto their prophet Samual, set a king over us, that we may fight for the religion of God? The prophet answered, if ye are injoined to go to war, will ye be near refusing to fight? They answered, and what should ail us that we should not fight for the religion of God, seeing we are dispossessed of our habitations, and deprived of our children? But when they were injoined to go to war, they turned back, except a few of them: And God knew the ungodly. |
| JM Rodwell | Hast thou not considered the assembly of the children of Israel after the death of Moses, when they said to a prophet of theirs, "Set up for us a king; we will do battle for the cause of God?" He said, "May it not be that if to fight were ordained you, ye |
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| Asad | Art thou not aware of those elders of the children of Israel, after the time of Moses, how they said unto a prophet of theirs, "Raise up a king for us, [and] we shall fight in God's cause"? Said he: "Would you, perchance, refrain from fighting if fighting is ordained for you?" They answered: "And why should we not fight in God's cause when we and our children have been driven from our homelands?" Yet, when fighting was ordained for them, they did turn back, save for a few of them; but God had full knowledge of the evildoers. |
al-Baqarah 002:247
| 2:247 وقال لهم نبيهم ان الله قد بعث لكم طالوت ملكا قالوا انى يكون له الملك علينا ونحن احق بالملك منه ولم يؤت سعة من المال قال ان الله اصطفاه عليكم وزاده بسطة في العلم والجسم والله يؤتي ملكه من يشاء والله واسع عليم |
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| Transliteration | Waqala lahum nabiyyuhum inna Allaha qad baAAatha lakum taloota malikan qaloo anna yakoonu lahu almulku AAalayna wanahnu ahaqqu bialmulki minhu walam yu/ta saAAatan mina almali qala inna Allaha istafahu AAalaykum wazadahu bastatan fee alAAilmi waaljismi waAllahu yu/tee mulkahu man yashao waAllahu wasiAAun AAaleemun |
| Literal | And their prophet said to them: "That God had sent for you Saul/Taloot (as a) king". They said: "How is the ownership/kingdom to him over us and we are more worthy/deserving with the ownership/kingdom than him, and he was not given wealth/abundance from the property/wealth ?" He said: "That God chose/purified him over you, and increased him (in) expansion/wealth in the knowledge, and the body, and God gives His ownership/possession , (to) whom He wills/wants, and God (is) rich/spread, knowledgeable." |
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| Yusuf Ali | Their Prophet said to them: "Allah hath appointed Talut as king over you." They said: "How can he exercise authority over us when we are better fitted than he to exercise authority, and he is not even gifted, with wealth in abundance?" He said: "Allah hath Chosen him above you, and hath gifted him abundantly with knowledge and bodily prowess: Allah Granteth His authority to whom He pleaseth. Allah careth for all, and He knoweth all things." |
| Pickthal | Their Prophet said unto them: Lo! Allah hath raised up Saul to be a king for you. They said: How can he have kingdom over us when we are more deserving of the kingdom than he is, since he hath not been given wealth enough? He said: Lo! Allah hath chosen him above you, and hath increased him abundantly in wisdom and stature. Allah bestoweth His Sovereignty on whom He will. Allah is All-Embracing, All-Knowing. |
| Arberry | Then their Prophet said to them, 'Verily God has raised up Saul for you as king.' They said, 'How should he be king over us who have better right than he to kingship, seeing he has not been given amplitude of wealth?' He said, 'God has chosen him over you, and has increased him broadly in knowledge and body. God gives the kingship to whom He will; and God is All-embracing, All-knowing.' |
| Shakir | And their prophet said to them: Surely Allah has raised Talut to be a king over you. They said: How can he hold kingship over us while we have a greater right to kingship than he, and he has not been granted an abundance of wealth? He said: Surely Allah has chosen him in preference to you, and He has increased him abundantly in knowledge and physique, and Allah grants His kingdom to whom He pleases, and Allah is Amplegiving, Knowing. |
| Sarwar | Their Prophet said, "God has appointed Saul as a king for you." They replied, "How can he dominate us when we deserve more to be king than he. Besides, he does not have abundant wealth." Their Prophet said, "God has chosen him as your ruler and has given him physical power and knowledge. God grants His authority to anyone whom He wants. God is Provident and All-knowing. |
| Khalifa | Their prophet said to them, "GOD has appointed Taloot (Saul) to be your king." They said, "How can he have kingship over us when we are more worthy of kingship than he; he is not even rich?" He said, "GOD has chosen him over you, and has blessed him with an abundance in knowledge and in body." GOD grants His kingship to whomever He wills. GOD is Bounteous, Omniscient. |
| Hilali/Khan | And their Prophet (Samuel ) said to them, "Indeed Allah has appointed Taloot (Saul) as a king over you." They said, "How can he be a king over us when we are better fitted than him for the kingdom, and he has not been given enough wealth." He said: "Verily, Allah has chosen him above you and has increased him abundantly in knowledge and stature. And Allah grants His Kingdom to whom He wills. And Allah is All-Sufficient for His creatures needs, All-Knower." |
| H/K/Saheeh | And their prophet said to them, "Indeed, Allah has sent to you Saul as a king." They said, "How can he have kingship over us while we are more worthy of kingship than him and he has not been given any measure of wealth?" He said, "Indeed, Allah has chosen him over you and has increased him abundantly in knowledge and stature. And Allah gives His sovereignty to whom He wills. And Allah is all-Encompassing [in favor] and Knowing." |
| Malik | Their Prophet told them: "Allah has appointed TaLut to be your king." They replied: "How can he be our king when some of us are more deserving than him? Besides, he is not rich." The Prophet said: "Allah has chosen him to rule over you and blessed him with knowledge and stature. Allah grants kingship to whom He pleases and Allah has boundless knowledge."[247] |
| QXP | Their Prophet said, "Allah has appointed Talut (Saul) as your king." They objected, "How can he have kingship over us when we are more worthy of kingship than he; he is not even rich?" The Prophet said, "Allah has chosen him over you, and has blessed him with wisdom and stature. Allah bestows His kingship according to His Laws. He is Infinite, Knowing." |
| Maulana Ali | And their prophet said to them: Surely Allah has raised Saul to be a king over you. They said: How can he have kingdom over us while we have a greater right to kingdom than he, and he has not been granted abundance of wealth? He said: Surely Allah has chosen him above you, and has increased him abundantly in knowledge and physique. And Allah grants His kingdom to whom He please. And Allah is Ample-giving, Knowing. |
| Free Minds | And their prophet said to them: "God has sent Saul to you as a king." They said: "How can he have the kingship when we are more deserving than him, and he has not been given an abundance of wealth?" He said: "God has chosen him over you and increased him in knowledge and stature." God grants His sovereignty to whom He chooses; and God is Encompassing, Knowledgeable. |
| Qaribullah | Their Prophet said to them: 'Allah has raised Saul to be your king. ' But they replied: 'Should he be given the kingship over us, when we are more deserving of it than he and he has not been given abundant wealth? ' He said: 'Allah has chosen him over you and increased him with amplitude in knowledge and body. Allah gives His kingship to whom He will. Allah is the Embracer, the Knower. ' |
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| George Sale | And their prophet said unto them, verily God hath set Jalut, king over you: They answered, how shall he reign over us, seeing we are more worthy of the kingdom than he, neither is he possessed of great riches? Samual said, verily God hath chosen him before you, and hath caused him to increase in knowledge and stature, for God giveth his kingdom unto whom he pleaseth; God is bounteous and wise. |
| JM Rodwell | And their prophet said to them, "Now hath God set (Talout) Saul king over you." They said, "How shall he reign over us, when we are more worthy of the kingdom than he, and of wealth he hath no abundance?" He said, "Verily God hath chosen him to be over you |
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| Asad | And their prophet said unto those elders: "Behold, now God has raised up Saul to be your king." They said: "How can he have dominion over us when we have a better claim to dominion than he, and he has not [even] been endowed with abundant wealth?" [The prophet] replied: "Behold, God has exalted him above you, and endowed him abundantly with knowledge and bodily perfection. And God bestows His dominion upon whom He wills: for God is infinite, all-knowing." |
al-Baqarah 002:248
| 2:248 وقال لهم نبيهم ان اية ملكه ان ياتيكم التابوت فيه سكينة من ربكم وبقية مما ترك ال موسى وال هارون تحمله الملائكة ان في ذلك لاية لكم ان كنتم مؤمنين |
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| Transliteration | Waqala lahum nabiyyuhum inna ayata mulkihi an ya/tiyakumu alttabootu feehi sakeenatun min rabbikum wabaqiyyatun mimma taraka alu moosa waalu haroona tahmiluhu almala-ikatu inna fee thalika laayatan lakum in kuntum mu/mineena |
| Literal | And their prophet said to them: "That his ownership's/kingdom's sign/evidence (is) the box/chest ,(it) comes to you, in it (is) a tranquillity/calm/satisfaction from your Lord, and a remainder from what Moses' family , and Aaron's family left. The angels carry it . That in that (is a) sign/evidence (E) to you if you were believing. |
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| Yusuf Ali | And (further) their Prophet said to them: "A Sign of his authority is that there shall come to you the Ark of the covenant, with (an assurance) therein of security from your Lord, and the relics left by the family of Moses and the family of Aaron, carried by angels. In this is a symbol for you if ye indeed have faith." |
| Pickthal | And their Prophet said unto them: Lo! the token of his kingdom is that there shall come unto you the ark wherein is peace of reassurance from your Lord, and a remnant of that which the house of Moses and the house of Aaron left behind, the angels bearing it. Lo! herein shall be a token for you if (in truth) ye are believers. |
| Arberry | And their Prophet said to them, 'The sign of his kingship is that the Ark will come to you, in it a Shechina from your Lord, and a remnant of what the folk of Moses and Aaron's folk left behind, the angels bearing it. Surely in that shall be a sign for you, if you are believers.' |
| Shakir | And the prophet said to them: Surely the sign of His kingdom is, that there shall come to you the chest in which there is tranquillity from your Lord and residue of the relics of what the children of Musa and the children of Haroun have left, the angels bearing it; most surely there is a sign in this for those who believe. |
| Sarwar | Their Prophet further told them, "As the evidence of his authority, he will bring to you the Ark which will be a comfort to you from your Lord and a legacy of the household of Moses and Aaron. It will be carried by the angels. This is the evidence for you if you have faith." |
| Khalifa | Their prophet said to them, "The sign of his kingship is that the Ark of the Covenant will be restored to you, bringing assurances from your Lord, and relics left by the people of Moses and the people of Aaron. It will be carried by the angels. This should be a convincing sign for you, if you are really believers." |
| Hilali/Khan | And their Prophet (Samuel ) said to them: Verily! The sign of His Kingdom is that there shall come to you At-Taboot (a wooden box), wherein is Sakinah (peace and reassurance) from your Lord and a remnant of that which Musa (Moses) and Haroon (Aaron) left behind, carried by the angels. Verily, in this is a sign for you if you are indeed believers. |
| H/K/Saheeh | And their prophet said to them, "Indeed, a sign of his kingship is that the chest will come to you in which is assurance from your Lord and a remnant of what the family of Moses and the family of Aaron had left, carried by the angels. Indeed in that is a sign for you, if you are believers." |
| Malik | Furthermore, their Prophet told them: "The sign of his appointment as a king is that there will come to you the chest in which there is tranquillity from your Lord and the residue of relics which the family of Moses and the family of Haroon (Aaron) left behind, and that chest will be carried by the angels. Surely therein is a sign for you if you are true believers."[248] |
| QXP | Their Prophet (Samuel) said, "The sign of his kingdom is that the Ark of the Covenant will be restored to you, reassuring you from your Lord, and the relics left by the house of Moses and the house of Aaron and preserved by natural laws of archaeology. This will be a convincing sign for the believers among you." |
| Maulana Ali | And their prophet said to them: Surely the sign of his kingdom is that there shall come to you the heart in which there is tranquillity from your Lord and the best of what the followers of Moses and the followers of Aaron have left, the angels bearing it. Surely there is a sign in this for you if you are believers. |
| Free Minds | And their prophet said to them: "The sign of his kingship shall be that he brings to you the ark in which there is tranquility from your Lord and the legacy of what was left behind by the descendants of Moses and the descendants of Aaron being carried by the Angels. In this is a sign for you if you are believers." |
| Qaribullah | Their Prophet said to them: 'The sign of his kingship is the coming of the Ark to you, therein shall be tranquility from your Lord, and a remnant which the House of Moses and the House of Aaron left behind. It will be borne by the angels. That will be a sign for you if you are believers. ' |
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| George Sale | And their prophet said unto them, verily the sign of his kingdom shall be, that the ark shall come unto you; Therein shall be tranquility from your Lord, and the relicks which have been left by the family of Moses, and the family of Aaron; the angels shall bring it. Verily this shall be a sign unto you, if ye believe. |
| JM Rodwell | And their prophet said to them, "Verily, the sign of his kingship shall be that the Ark shall come to you: in it is a pledge of security from your Lord and the relics left by the family of Moses, and the family of Aaron; the angels shall bear it: Truly her |
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| Asad | And their prophet said unto them: "Behold, it shall be a sign of his [rightful] dominion that you will be granted a heart endowed by your Sustainer with inner peace and with all that is enduring in the angel-borne heritage left behind by the House of Moses and the House of Aaron. Herein, behold, there shall indeed be a sign for you if you are [truly] believers." |
al-Baqarah 002:249
| 2:249 فلما فصل طالوت بالجنود قال ان الله مبتليكم بنهر فمن شرب منه فليس مني ومن لم يطعمه فانه مني الا من اغترف غرفة بيده فشربوا منه الا قليلا منهم فلما جاوزه هو والذين امنوا معه قالوا لاطاقة لنا اليوم بجالوت وجنوده قال الذين يظنون انهم ملاقوا الله كم من فئة قليلة غلبت فئة كثيرة باذن الله والله مع الصابرين |
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| Transliteration | Falamma fasala talootu bialjunoodi qala inna Allaha mubtaleekum binaharin faman shariba minhu falaysa minnee waman lam yatAAamhu fa-innahu minnee illa mani ightarafa ghurfatan biyadihi fashariboo minhu illa qaleelan minhum falamma jawazahu huwa waallatheena amanoo maAAahu qaloo la taqata lana alyawma bijaloota wajunoodihi qala allatheena yathunnoona annahum mulaqoo Allahi kam min fi-atin qaleelatin ghalabat fi-atan katheeratan bi-ithni Allahi waAllahu maAAa alssabireena |
| Literal | So when Saul/Taloot separated/parted with the soldiers/warriors , he said: "That God (is) testing you with a river/waterway, so who drank from it, so he is not from me, and who did not taste it , so he is from me, except who scooped a scoop, with his hand." So they drank from it, except a few from them, so when he crossed it (the river), he and those who believed with him, they said: "No power/ability/energy to us today with Goliath and his soldiers/warriors." Those who assume/suppose that they are meeting God said: "How many (times) from a little/small group defeated a group (of) many with God's will?" And God (is) with the patient/enduring. |
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| Yusuf Ali | When Talut set forth with the armies, he said: "Allah will test you at the stream: if any drinks of its water, He goes not with my army: Only those who taste not of it go with me: A mere sip out of the hand is excused." but they all drank of it, except a few. When they crossed the river,- He and the faithful ones with him,- they said: "This day We cannot cope with Goliath and his forces." but those who were convinced that they must meet Allah, said: "How oft, by Allah's will, Hath a small force vanquished a big one? Allah is with those who steadfastly persevere." |
| Pickthal | And when Saul set out with the army, he said: Lo! Allah will try you by (the ordeal of) a river. Whosoever therefore drinketh thereof he is not of me, and whosoever tasteth it not he is of me, save him who taketh (thereof) in the hollow of his hand. But they drank thereof, all save a few of them. And after he had crossed (the river), he and those who believed with him, they said: We have no power this day against Goliath and his hosts. But those who knew that they would meet Allah exclaimed: How many a little company hath overcome a mighty host by Allah's leave! Allah is with the steadfast. |
| Arberry | And when Saul went forth with the hosts he said, 'God will try you with a river; whosoever drinks of it is not of me, and whoso tastes it flot, he is of me, saving him who scoops up with his hand.' But they drank of it, except a few of them; and when he crossed it, and those who believed with him, they said, 'We have no power today against Goliath and his hosts.' Said those who reckoned they should meet God, 'How often a little company has overcome a numerous company, by God's leave! And God is with the patient.' |
| Shakir | So when Talut departed with the forces, he said: Surely Allah will try you with a river; whoever then drinks from it, he is not of me, and whoever does not taste of it, he is surely of me, except he who takes with his hand as much of it as fills the hand; but with the exception of a few of them they drank from it. So when he had crossed it, he and those who believed with him, they said: We have today no power against Jalut and his forces. Those who were sure that they would meet their Lord said: How often has a small party vanquished a numerous host by Allah's permission, and Allah is with the patient. |
| Sarwar | When Saul set forth with the army he said, "God will test you with a river. Those who drink its water will not be of my people and those who do not even taste the water or who only taste some of it from within the hollow of their hand, will be my friends. They all drank the water except a few of them. When Saul and those who believed in him crossed the river, his people said, "We do not have the strength to fight against Goliath and his army." Those who thought that they would meet God said, "How often, with God's permission, have small groups defeated the large ones?" God is with those who exercise patience. |
| Khalifa | When Saul took command of the troops, he said, "GOD is putting you to the test by means of a stream. Anyone who drinks from it does not belong with me - only those who do not taste it belong with me - unless it is just a single sip." They drank from it, except a few of them. When he crossed it with those who believed, they said, "Now we lack the strength to face Goliath and his troops." Those who were conscious of meeting GOD said, "Many a small army defeated a large army by GOD's leave. GOD is with those who steadfastly persevere." |
| Hilali/Khan | Then when Taloot (Saul) set out with the army, he said: "Verily! Allah will try you by a river. So whoever drinks thereof, he is not of me, and whoever tastes it not, he is of me, except him who takes (thereof) in the hollow of his hand." Yet, they drank thereof, all, except a few of them. So when he had crossed it (the river), he and those who believed with him, they said: "We have no power this day against Jaloot (Goliath) and his hosts." But those who knew with certainty that they were to meet their Lord, said: "How often a small group overcame a mighty host by Allahs Leave?" And Allah is with As-Sabirin (the patient ones, etc.). |
| H/K/Saheeh | And when Saul went forth with the soldiers, he said, "Indeed, Allah will be testing you with a river. So whoever drinks from it is not of me, and whoever does not taste it is indeed of me, excepting one who takes [from it] in the hollow of his hand." But they drank from it, except a [very] few of them. Then when he had crossed it along with those who believed with him, they said, "There is no power for us today against Goliath and his soldiers." But those who were certain that they would meet Allah said, "How many a small company has overcome a large company by permission of Allah. And Allah is with the patient." |
| Malik | When TaLut marched forth with his army, he announced: "Allah will test you at a certain river; anyone who will drink from its water shall cease to be my soldier, and those who will not drink to quench their thirst with its water except a sip or so from the hollow of their hands shall fight on my side." They all drank from it, inspite of this warning, except a few of them. When he and those who believed with him crossed the river, they said: "We have no power left this day against JaLut (Goliath) and his warriors." But the believers, who knew they would meet Allah, replied: "It has often happened that a small group, by the grace of Allah, has vanquished a mighty army. Allah is with those who endure with patience."[249] |
| QXP | The Commander Saul then marched along with his soldiers to face the armies of Jaloot (Goliath). They came upon a rivulet on their way. Saul, in order to create discipline among his soldiers and to test their resolve commanded them to refrain from drinking that water, save a sip out of the hand. But except for a few they drank it. Their behavior was hardly strange when they crossed the rivulet. They complained, "This day we cannot cope with Goliath and his armies." But those who were resolute and were convinced that they were marching forward in the Cause of Allah, said, "How often a small force has overwhelmed a big army since it is the Law of Allah that He is with those who are proactively steadfast." |
| Maulana Ali | So when Saul set out with the forces, he said: surely Allah will try you with a river. Whoever drinks from it, he is not of me, and whoever tastes it not, he is surely of me, except he who takes a handful with his hand. But they drank of it save a few of them. So when he had crossed it, he and those who believed with him, they said: We have to-day no power against Goliath and his forces. Those who were sure that they would meet their Lord said: How often has a small party vanquished a numerous host by Allah's permission! And Allah is with the steadfast. |
| Free Minds | So when Saul set out with the soldiers, he said: "God will test you with a river, whoever drinks from it is not with me, and whoever does not taste from it except one scoop with his hand is with me." They all drank from it, except a few of them. So when he and those who believed with him crossed it, they said: "We have no power today against Goliath and his soldiers!" But the ones who understood that they would meet God said: "How many a time has a small group beaten a large group by God's leave, and God is with the patient ones!" |
| Qaribullah | And when Saul marched out with his army, he said: 'Allah will test you with a river. He who drinks from it shall cease to be one of mine but he who does not drink from it, except he who scoops up once with his hand, shall be of mine. ' But for a few of them, they all drank from it. And when he had crossed it with those who believed, they said: 'We have no power this day against Goliath and his soldiers. ' But those of them who reckoned they would meet Allah replied: 'Many a small band has, by the permission of Allah, vanquished a mighty army. Allah is with the patient. ' |
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| George Sale | And when Jalut departed with his soldiers, he said, verily God will prove you by the river: For he who drinketh thereof, shall not be on my side -- but he who shall not taste thereof he shall be on my side -- except he who drinketh a draught out of his hand. And they drank thereof, except a few of them. And when they had passed the river, he and those who believed with him, they said, we have no strength to day, against Jalut and his forces. But they who considered that they should meet God at the resurrection, said, how often hath a small army discomfited a great army, by the will of God? And God is with those who patiently persevere. |
| JM Rodwell | And when Saul marched forth with his forces, he said, "God will test you by a river: He who drinketh of it shall not be of my band; but he who shall not taste it, drinking a drink out of the hand excepted, shall be of my band." And, except a few of them, t |
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| Asad | And when Saul set out with his forces, he said: "Behold, God will now try you by a river: he who shall drink of it will not belong to me, whereas he who shall refrain from tasting it - he, indeed, will belong to me; but forgiven shall be he who shall scoop up but a single handful." However, save for a few of them, they all drank [their fill] of it. And as soon as he and those who had kept faith with him had crossed the river, the others said: "No strength have we today [to stand up] against Goliath and his forces!" [Yet] those who knew with certainty that they were destined to meet God, replied: "How often has a small host overcome a great host by God's leave! For God is with those who are patient in adversity." |
al-Baqarah 002:250
| 2:250 ولما برزوا لجالوت وجنوده قالوا ربنا افرغ علينا صبرا وثبت اقدامنا وانصرنا على القوم الكافرين |
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| Transliteration | Walamma barazoo lijaloota wajunoodihi qaloo rabbana afrigh AAalayna sabran wathabbit aqdamana waonsurna AAala alqawmi alkafireena |
| Literal | And when they emerged/appeared to Goliath and his soldiers/warriors, they said: "Our Lord, pour on us patience and make our feet firm , and give us victory/aid on (over) the nation, the disbelieving." |
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| Yusuf Ali | When they advanced to meet Goliath and his forces, they prayed: "Our Lord! Pour out constancy on us and make our steps firm: Help us against those that reject faith." |
| Pickthal | And when they went into the field against Goliath and his hosts they said: Our Lord! Bestow on us endurance, make our foothold sure, and give us help against the disbelieving folk. |
| Arberry | So, when they went forth against Goliath and his hosts, they said, 'Our Lord, pour out upon us patience, and make firm our feet, and give us aid against the people of the unbelievers!' |
| Shakir | And when they went out against Jalut and his forces they said: Our Lord, pour down upon us patience, and make our steps firm and assist us against the unbelieving people. |
| Sarwar | Advancing towards Goliath and his army, they prayed to God for patience, steadfastness in battle, and for victory over the unbelievers. |
| Khalifa | When they faced Goliath and his troops, they prayed, "Our Lord, grant us steadfastness, strengthen our foothold, and support us against the disbelieving people." |
| Hilali/Khan | And when they advanced to meet Jaloot (Goliath) and his forces, they invoked: "Our Lord! Pour forth on us patience and make us victorious over the disbelieving people." |
| H/K/Saheeh | And when they went forth to [face] Goliath and his soldiers, they said, "Our Lord, pour upon us patience and plant firmly our feet and give us victory over the disbelieving people." |
| Malik | When they advanced to face JaLut (Goliath) and his warriors, they prayed: "Our Lord! Fill our hearts with steadfastness, make our steps firm, and help us (give us victory) against the unbelievers."[250] |
| QXP | Thus praying to their Lord in full conviction in the Law of proactive steadfastness, they advanced toward the invading armies of Goliath. |
| Maulana Ali | And when they went out against Goliath and his forces, they said: Our Lord, pour out patience on us and make our steps firm and help us against the disbelieving people. |
| Free Minds | And when they came forth to Goliath and his soldiers, they said: "Our Lord grant us patience, and make firm our foothold, and grant us victory over the disbelieving people." |
| Qaribullah | When they appeared to Goliath and his soldiers, they said: 'Lord, pour upon us patience. Make us firm of foot and give us victory against the nation of unbelievers. ' |
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| George Sale | And when they went forth to battle against Jalut and his forces, they said, O Lord, pour on us patience, and confirm our feet, and help us against the unbelieving people. |
| JM Rodwell | And when they went forth against Goliath and his forces, they said, "O our Lord! pour out steadfastness upon us, and set our feet firm, and help us against the infidels!" |
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| Asad | And when they came face to face with Goliath and his forces, they prayed: "O our Sustainer! Shower us with patience in adversity, and make firm our steps, and succour us against the people who deny the truth!" |
al-Baqarah 002:251
| 2:251 فهزموهم باذن الله وقتل داؤود جالوت واتاه الله الملك والحكمة وعلمه مما يشاء ولولا دفع الله الناس بعضهم ببعض لفسدت الارض ولكن الله ذو فضل على العالمين |
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| Transliteration | Fahazamoohum bi-ithni Allahi waqatala dawoodu jaloota waatahu Allahu almulka waalhikmata waAAallamahu mimma yashao walawla dafAAu Allahi alnnasa baAAdahum bibaAAdin lafasadati al-ardu walakinna Allaha thoo fadlin AAala alAAalameena |
| Literal | So they defeated them with God's will, and David killed Goliath , and God gave him the ownership/kingdom and the wisdom and He taught/instructed him from what He wills/wants, and (if it) was not for God's pushing the people, some/part of them with some/part (with each other), the earth/Planet Earth would have been corrupted/disordered , and but God (is owner) of grace/favour/blessing over the creations altogether/(universes). |
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| Yusuf Ali | By Allah's will they routed them; and David slew Goliath; and Allah gave him power and wisdom and taught him whatever (else) He willed. And did not Allah Check one set of people by means of another, the earth would indeed be full of mischief: But Allah is full of bounty to all the worlds. |
| Pickthal | So they routed them by Allah's leave and David slew Goliath; and Allah gave him the kingdom and wisdom, and taught him of that which He willeth. And if Allah had not repelled some men by others the earth would have been corrupted. But Allah is a Lord of Kindness to (His) creatures. |
| Arberry | And they routed them, by the leave of God, and David slew Goliath; and God gave him the kingship, and Wisdom, and He taught him such as He willed. Had God not driven back the people, some by the means of others, the earth had surely corrupted; but God is bounteous unto all beings. |
| Shakir | So they put them to flight by Allah's permission. And Dawood slew Jalut, and Allah gave him kingdom and wisdom, and taught him of what He pleased. And were it not for Allah's repelling some men with others, the earth would certainly be in a state of disorder; but Allah is Gracious to the creatures. |
| Sarwar | They defeated their enemy through God's will. David slew Goliath and God granted David the kingdom and wisdom and also taught him whatever He wanted. Had God not made one group of people repel the other, the earth would have become full of corruption, but God is generous to His creatures. |
| Khalifa | They defeated them by GOD's leave, and David killed Goliath. GOD gave him kingship and wisdom, and taught him as He willed. If it were not for GOD's support of some people against others, there would be chaos on earth. But GOD showers His grace upon the people. |
| Hilali/Khan | So they routed them by Allahs Leave and Dawood (David) killed Jaloot (Goliath), and Allah gave him (Dawood (David)) the kingdom (after the death of Taloot (Saul) and Samuel) and AlHikmah (Prophethood), and taught him of that which He willed. And if Allah did not check one set of people by means of another, the earth would indeed be full of mischief. But Allah is full of Bounty to the Alameen (mankind, jinns and all that exists). |
| H/K/Saheeh | So they defeated them by permission of Allah, and David killed Goliath, and Allah gave him the kingship and prophethood and taught him from that which He willed. And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted, but Allah is full of bounty to the worlds. |
| Malik | By Allah’s will they put the unbelievers to flight, and Davidkilled JaLut. Allah gave David the kingdom and wisdom and taught him what else He pleased. If Allah had not been repelling one set of people by the might of others, there would indeed be disorder on earth, but Allah is Gracious to all the worlds.[251] |
| QXP | And, they routed the much bigger force by the Law of Allah, as David, who was one of the officers of Saul, slew the mighty commander, Goliath. Then Allah honored David with a powerful kingdom, along with wisdom and sound judgment, and commissioned him for the special Office of Knowledge. We have decreed that those who spend their youth in righteousness, i.e., benefiting humanity, shall be granted knowledge and wisdom ((12:22), (28:14)). The annihilation of the mighty armies of Goliath bears a historical lesson for mankind that if Balance in Nature were not one of the Laws, tyrants would ransack the earth and its inhabitants unopposed. But, oppression brings revolution and eventually, the oppressed overthrow the oppressors (22:39). Allah is Limitless in His Bounties to the Worlds. |
| Maulana Ali | So they put them to flight by Allah's permission. And David slew Goliath, and Allah gave him kingdom and wisdom, and taught him of what He pleased. And were it not for Allah's repelling some men by others, the earth would certainly be in a state of disorder: but Allah is Full of grace to the worlds. |
| Free Minds | So they defeated them by God's leave, and David killed Goliath, and God gave him the kingship and the wisdom and taught him what He wished. And had it not been for God pushing the people to challenge one another, then the Earth would have long been corrupted. But God has done favour over the worlds. |
| Qaribullah | By the permission of Allah, they routed them. David slew Goliath, and Allah bestowed on him the kingship and wisdom, and taught him from that He willed. Had Allah not pushed the people, some by the other, the earth would have been corrupted. But Allah is Bountiful to the worlds. |
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| George Sale | Therefore they discomfited them, by the will of God, and David slew Jalut. And God gave him the kingdom and wisdom, and taught him his will, and if God had not prevented men, the one by the other, verily the earth had been corrupted: But God is beneficent towards his creatures. |
| JM Rodwell | And by the will of God they routed them; and (Daood) David slew Goliath; and God gave him the kingship and wisdom, and taught him according to His will: and were it not for the restraint of one by means of the other, imposed on men by God, verily the earth |
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| Asad | And thereupon, by God's leave, they routed them. And David slew Goliath; and God bestowed upon him dominion, and wisdom, and imparted to him the knowledge of whatever He willed. And if God had not enabled people to defend themselves against one another, corruption would surely overwhelm the earth: but God is limitless in His bounty unto all the worlds. |
al-Baqarah 002:252
| 2:252 تلك ايات الله نتلوها عليك بالحق وانك لمن المرسلين |
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| Transliteration | Tilka ayatu Allahi natlooha AAalayka bialhaqqi wa-innaka lamina almursaleena |
| Literal | Those are God's signs/verses/evidences, We read/recite it on (to) you with the truth , and that you are from the messengers. |
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| Yusuf Ali | These are the Signs of Allah: we rehearse them to thee in truth: verily Thou art one of the messengers. |
| Pickthal | These are the portents of Allah which We recite unto thee (Muhammad) with truth, and lo! thou art of the number of (Our) messengers; |
| Arberry | These are the signs of God We recite to thee in truth, and assuredly thou art of the number of the Envoys. |
| Shakir | These are the communications of Allah: We recite them to you with truth; and most surely you are (one) of the messengers. |
| Sarwar | (Muhammad), these are the revelations which We recite to you for a genuine purpose. Certainly you are one of Our Messengers. |
| Khalifa | These are GOD's revelations. We recite them through you, truthfully, for you are one of the messengers. |
| Hilali/Khan | These are the Verses of Allah, We recite them to you (O Muhammad SAW) in truth, and surely, you are one of the Messengers (of Allah). |
| H/K/Saheeh | These are the verses of Allah which We recite to you, [O Muúammad], in truth. And indeed, you are from among the messengers. |
| Malik | These are the revelations of Allah; We recite them to you in truth. Surely you, O Muhammad, are one of Our Messengers.[252] |
| QXP | These are the Verses of Allah that We recite to you in Absolute, Guarded Truth. And (O Muhammad!) You are among Our Messengers. |
| Maulana Ali | These are the messages of Allah -- We recite them to thee with truth; and surely thou art of the messengers. |
| Free Minds | These are God's revelations, We recite them to you with truth, and you are of the messengers. |
| Qaribullah | These are the verses of Allah. We recite (them) to you in truth, for you (Prophet Muhammad) are one of the Messengers. |
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| George Sale | These are the signs of God: We rehearse them unto thee with truth, and thou art surely one of those who have been sent by God. |
| JM Rodwell | Such are the signs of God: with truth do we rehearse them to thee, for one of the Sent Ones art Thou. |
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| Asad | THESE are God's messages: We convey them unto thee, [O Prophet,] setting forth the truth-for, verily, thou art among those who have been entrusted with a message. |
al-Baqarah 002:253
| 2:253 تلك الرسل فضلنا بعضهم على بعض منهم من كلم الله ورفع بعضهم درجات واتينا عيسى ابن مريم البينات وايدناه بروح القدس ولو شاء الله مااقتتل الذين من بعدهم من بعد ماجاءتهم البينات ولكن اختلفوا فمنهم من امن ومنهم من كفر ولو شاء الله مااقتتلوا ولكن الله يفعل مايريد |
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| Transliteration | Tilka alrrusulu faddalna baAAdahum AAala baAAdin minhum man kallama Allahu warafaAAa baAAdahum darajatin waatayna AAeesa ibna maryama albayyinati waayyadnahu biroohi alqudusi walaw shaa Allahu ma iqtatala allatheena min baAAdihim min baAAdi ma jaat-humu albayyinatu walakini ikhtalafoo faminhum man amana waminhum man kafara walaw shaa Allahu ma iqtataloo walakinna Allaha yafAAalu ma yureedu |
| Literal | Those are the messengers, We preferred/favoured/blessed some/part of them over some/part, from them who spoke/conversed/talked (with) God, and He rose some/part of them steps/stages/degrees. And We gave Jesus ,Mary's son, the evidences, and We supported him with the Holy/Sanctimonious Soul/Spirit , and if God wanted/willed, those from after them would not (have) fought/killed each other from after the evidences came to them, and but they differed/disagreed/disputed, so from them who believed, and from them who disbelieved, and if God willed/wanted, they would not (have) fought/killed each other, and but God does/makes what Hewants/wills/intends. |
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| Yusuf Ali | Those messengers We endowed with gifts, some above others: To one of them Allah spoke; others He raised to degrees (of honour); to Jesus the son of Mary We gave clear (Signs), and strengthened him with the holy spirit. If Allah had so willed, succeeding generations would not have fought among each other, after clear (Signs) had come to them, but they (chose) to wrangle, some believing and others rejecting. If Allah had so willed, they would not have fought each other; but Allah Fulfilleth His plan. |
| Pickthal | Of those messengers, some of whom We have caused to excel others, and of whom there are some unto whom Allah spake, while some of them He exalted (above others) in degree; and We gave Jesus, son of Mary, clear proofs (of Allah's Sovereignty) and We supported him with the holy Spirit. And if Allah had so wiled it, those who followed after them would not have fought one with another after the clear proofs had come unto them. But they differed, some of them believing and some disbelieving. And if Allah had so willed it, they would not have fought one with another; but Allah doeth what He will. |
| Arberry | And those Messengers, some We have preferred above others; some there are to whom God spoke, and some He raised in rank. And We gave Jesus son of Mary the clear signs, and confirmed him with the Holy Spirit. And had God willed, those who came after him would not have fought one against the other after the clear signs had come to them; but they fell into variance, and some of them believed, and some disbelieved; and had God willed they would not have fought one against the other; but God does whatsoever He desires. |
| Shakir | We have made some of these messengers to excel the others among them are they to whom Allah spoke, and some of them He exalted by (many degrees of) rank; and We gave clear miracles to Isa son of Marium, and strengthened him with the holy spirit. And if Allah had pleased, those after them would not have fought one with another after clear arguments had come to them, but they disagreed; so there were some of them who believed and others who denied; and if Allah had pleased they would not have fought one with another, but Allah brings about what He intends. |
| Sarwar | We gave some of Our Messengers preference over others. To some of them God spoke and He raised the rank of some others. We gave authoritative proofs to Jesus, son of Mary, and supported him by the Holy Spirit. Had God wanted, the generations who lived after those Messengers would not have fought each other after the authority had come to them. But they differed among themselves, some of them believed in the authority and others denied it. They would not have fought each other had God wanted, but God does as He wills. |
| Khalifa | These messengers; we blessed some of them more than others. For example, GOD spoke to one, and we raised some of them to higher ranks. And we gave Jesus, son of Mary, profound miracles and supported him with the Holy Spirit. Had GOD willed, their followers would not have fought with each other, after the clear proofs had come to them. Instead, they disputed among themselves; some of them believed, and some disbelieved. Had GOD willed, they would not have fought. Everything is in accordance with GOD's will. |
| Hilali/Khan | Those Messengers! We preferred some to others; to some of them Allah spoke (directly); others He raised to degrees (of honour); and to Iesa (Jesus), the son of Maryam (Mary), We gave clear proofs and evidences, and supported him with Rooh-ul-Qudus (Jibrael (Gabriel)). If Allah had willed, succeeding generations would not have fought against each other, after clear Verses of Allah had come to them, but they differed - some of them believed and others disbelieved. If Allah had willed, they would not have fought against one another, but Allah does what He likes. |
| H/K/Saheeh | Those messengers some of them We caused to exceed others. Among them were those to whom Allah spoke, and He raised some of them in degree. And We gave Jesus, the Son of Mary, clear proofs, and We supported him with the Pure Spirit. If Allah had willed, those [generations] succeeding them would not have fought each other after the clear proofs had come to them. But they differed, and some of them believed and some of them disbelieved. And if Allah had willed, they would not have fought each other, but Allah does what He intends. |
| Malik | These are the Messengers (which We have sent for the guidance of mankind). We have exalted some above others. To some Allah spoke directly; others He raised high in ranks; to Jesus the son of Mary We gave clear Signs and supported him with the Holy Spirit. If Allah wanted, the people who received the clear signs would not have fought against each other; but they disputed as a result, there were some who believed while others rejected. Yet If Allah wanted, they would not have fought each other; but Allah does what He intends.[253] |
| QXP | (All Messengers were one in Purpose). We have caused some of them to excel others. (They were assigned different strategies suitable to their times, locations and people. So they worked at diverse platforms and) Allah communicated to all of them in various ways. Jesus son of Mary was one of those Messengers to whom We gave clear signs of the Truth and We helped him with the Sacred Revelation. If Allah had created human beings like programmed robots, lacking free will, they wouldn't have differed and wouldn't fight among themselves in matters of belief. But, Allah planned that men and women be endowed with the ability to make choices, and that compulsion in matters of faith would never been ordained (2:256). Allah makes His Laws in the World of Command as He Wills, and then He implements them in the World of Creation (the Universe) and never changes His Laws ((7:54), (17:77), (33:62)). |
| Maulana Ali | We have made some of these messengers to excel others. Among them are they to whom Allah spoke, and some of them He exalted by (many) degrees of rank. And we gave clear arguments to Jesus son of Mary, and strengthened him with the Holy Spirit. And if Allah had pleased, those after them would not have fought one with another after clear arguments had come to them, but they disagreed; so some of them believed and some of them denied. And if Allah had pleased they would not have fought one with another, but Allah does what He intends. |
| Free Minds | Such messengers, We have preferred some over others; some of them talked to God, and He raised some of them in rank, and We gave Jesus son of Mary the proofs and We supported him with the holy spirit. And had God wished, the people after them would not have fought after the proofs had come to them, but they disputed, some of them believed and some of them disbelieved. Had God wished they would not have fought, but God does whatever He wishes. |
| Qaribullah | Of these Messengers, We have preferred some above others. To some Allah spoke; and some He raised in rank. We gave (Prophet) Jesus, the son of Mary, clear signs and strengthened him with the Spirit of Purity (Gabriel). Had Allah willed, those who succeeded them would not have fought against one another after the clear verses came to them. But they differed among themselves; some believed, and others disbelieved. Yet had Allah willed, they would not have fought against one another. Allah does whatever He will. |
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| George Sale | These are the Apostles; we have preferred some of them before others: Some of them hath God spoken unto, and hath exalted the degree of others of them. And we gave unto Jesus the son of Mary manifest signs, and strengthened him with the holy spirit. And if God had pleased, they who came after those Apostles, would not have contended among themselves, after manifest signs had been shewn unto them. But they fell to variance; therefore some of them believed, and some of them believed not; and if God had so pleased, they would not have contended among themselves, but God doth what he will. |
| JM Rodwell | Some of the apostles we have endowed more highly than others: Those to whom God hath spoken, He hath raised to the loftiest grade, and to Jesus the Son of Mary we gave manifest signs, and we strengthened him with the Holy Spirit. |
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| Asad | Some of these apostles have We endowed more highly than others: among them were such as.were spoken to by God [Himself], and some He has raised yet higher.' And We vouchsafed unto Jesus, the son of Mary, all evidence of the truth, and strengthened him with holy inspiration. And if God had so willed, they who succeeded those [apostles] would not have contended with one another after all evidence of the truth had come to them; but [as it was,] they did take to divergent views, and some of them attained to faith, while some of them came to deny the truth. Yet if God had so willed, they would not have contended with one another: but God does whatever He wills. |
al-Baqarah 002:254
| 2:254 ياايها الذين امنوا انفقوا ممارزقناكم من قبل ان ياتي يوم لابيع فيه ولاخلة ولاشفاعة والكافرون هم الظالمون |
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| Transliteration | Ya ayyuha allatheena amanoo anfiqoo mimma razaqnakum min qabli an ya/tiya yawmun la bayAAun feehi wala khullatun wala shafaAAatun waalkafiroona humu alththalimoona |
| Literal | You, you those who believed, spend from what We provided for you from before that a day comes, (there is) no selling/trading in it and nor faithful/close friendship , and nor mediation, and the disbelievers, they are the unjust/oppressive. |
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| Yusuf Ali | O ye who believe! Spend out of (the bounties) We have provided for you, before the Day comes when no bargaining (Will avail), nor friendship nor intercession. Those who reject Faith they are the wrong-doers. |
| Pickthal | O ye who believe! spend of that wherewith We have provided you ere a day come when there will be no trafficking, nor friendship, nor intercession. The disbelievers, they are the wrong-doers. |
| Arberry | O believers, expend of that wherewith We have provided you, before there comes a day wherein shall be neither traffick, nor friendship, nor intercession; and the unbelievers -- they are the evildoers. |
| Shakir | O you who believe! spend out of what We have given you before the day comes in which there is no bargaining, neither any friendship nor intercession, and the unbelievers-- they are the unjust. |
| Sarwar | Believers, out of what We have given you, spend for the cause of God before the coming of the day when there will be no trading, no friendship, and no intercession. Those who deny the Truth are unjust. |
| Khalifa | O you who believe, you shall give to charity from the provisions we have given to you, before a day comes where there is no trade, no nepotism, and no intercession. The disbelievers are the unjust. |
| Hilali/Khan | O you who believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the Zalimoon (wrong-doers, etc.). |
| H/K/Saheeh | O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and no friendship and no intercession. And the disbelievers they are the wrongdoers. |
| Malik | O believers! Spend out of the sustenance which We have provided for you before the arrival of that Day when there will be no bargaining, friendship or intercession. It is the unbelievers who are wrongdoers.[254] |
| QXP | O You who have chosen to be graced with belief! Spend of Our Provision on fellow human beings, and for the betterment of the society. Do that before the day comes when no bargaining, friendship or intercession shall be of any avail. Those who reject such sensible admonition, do grave injustice to themselves. |
| Maulana Ali | O you who believe, spend out of what We have given you before the day comes in which there is no bargaining, nor friendship, nor intercession. And the disbelievers -- they are the wrongdoers. |
| Free Minds | O you who believe, spend from what We have provided for you before a Day will come when there is no trade, nor friendship, nor intercession; and the disbelievers are the wicked. |
| Qaribullah | Believers, spend of what We have given you before that Day arrives when there shall be neither trade, nor friendship, nor intercession. It is the unbelievers who are the harmdoers. |
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| George Sale | O true believers, give alms of that which we have bestowed on you, before the day cometh wherein there shall be no merchandizing, nor friendship, nor intercession. The infidels are unjust doers. |
| JM Rodwell | O Believers! give alms of that with which we have supplied you, before the day cometh when there shall be no trafficking, nor friendship, nor intercession. And the infidels are the wrong-doers. |
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| Asad | O YOU who have attained to faith! Spend [in Our way] out of what We have granted you as sustenance ere there come a Day when there will be no bargaining, and no friendship, and no intercession. And they who deny the truth -it is they who are evildoers! |
al-Baqarah 002:255
| 2:255 الله لااله الا هوالحي القيوم لاتاخذه سنة ولانوم له مافي السماوات ومافي الارض من ذا الذي يشفع عنده الا باذنه يعلم مابين ايديهم وماخلفهم ولايحيطون بشئ من علمه الا بما شاء وسع كرسيه السماوات والارض ولايؤوده حفظهما وهو العلي العظيم |
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| Transliteration | Allahu la ilaha illa huwa alhayyu alqayyoomu la ta/khuthuhu sinatun wala nawmun lahu ma fee alssamawati wama fee al-ardi man tha allathee yashfaAAu AAindahu illa bi-ithnihi yaAAlamu ma bayna aydeehim wama khalfahum wala yuheetoona bishay-in min AAilmihi illa bima shaa wasiAAa kursiyyuhu alssamawati waal-arda wala yaooduhu hifthuhuma wahuwa alAAaliyyu alAAatheemu |
| Literal | God, no God except He, the live/alive, the of no beginning and self sufficient , no drowsiness/slumber ,and nor sleep takes Him, for Him what (is) in the skies/space and what (is) in the earth/Planet Earth. Who (is) that who mediates at Him, except with His permission ? He knows what (is) between their hands and what (is) behind them, and they do not comprehend/envelope with a thing from His knowledge, except with what He wills/wants. His throne/knowledge extended/contained/enriched the skies/space and the earth/Planet Earth, and (it) does not tire/burden Him their (B)'s protection/observation , and He (is) the high/dignified , the great . |
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| Yusuf Ali | Allah! There is no god but He,-the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory). |
| Pickthal | Allah! There is no deity save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous. |
| Arberry | God there is no god but He, the Living, the Everlasting. Slumber seizes Him not, neither sleep; to Him belongs all that is in the heavens and the earth. Who is there that shall intercede with Him save by His leave? He knows what lies before them and what is after them, and they comprehend not anything of His knowledge save such as He wills. His Throne comprises the heavens and earth; the preserving of them oppresses Him not; He is the All-high, the All-glorious. |
| Shakir | Allah is He besides Whom there is no god, the Everliving, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great. |
| Sarwar | God exists. There is no God but He, the Everlasting and the Guardian of life. Drowsiness or sleep do not seize him. To Him belongs all that is in the heavens and the earth. No one can intercede with Him for others except by His permission. He knows about people's present and past. No one can grasp anything from His knowledge besides what He has permitted them to grasp. The heavens and the earth are under His dominion. He does not experience fatigue in preserving them both. He is the Highest and the Greatest. |
| Khalifa | GOD: there is no other god besides Him, the Living, the Eternal. Never a moment of unawareness or slumber overtakes Him. To Him belongs everything in the heavens and everything on earth. Who could intercede with Him, except in accordance with His will? He knows their past, and their future. No one attains any knowledge, except as He wills. His dominion encompasses the heavens and the earth, and ruling them never burdens Him. He is the Most High, the Great. |
| Hilali/Khan | Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter . And they will never compass anything of His Knowledge except that which He wills. His Kursee extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. (This Verse 2:255 is called Ayat-ul-Kursee.) |
| H/K/Saheeh | Allah there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great. |
| Malik | Allah! There is no god but Him: the Living, the Eternal. He neither slumbers nor sleeps. To Him belongs all that is in the Heavens and the Earth. Who can intercede with Him without His permission? He knows what is before them and what is behind them. They cannot gain access to any thing out of His knowledge except what He pleases. His throne is more vast than the heavens and the earth, and guarding of these both does not fatigue Him. He is the Exalted, the Supreme.[255] |
| QXP | These directions, tidings and warnings come from Allah, the One True God. There is no god but He, the Living, the Originator of life, the Self-Subsisting Sustainer of all creation. Neither slumber, nor sleep overtakes Him. All that exists in the Highs and the Lows, in the Heavens and the Earth, belongs to Him alone. Who can intercede in His Court, except as a witness of Law? His Knowledge transcends time and space. No one can encompass a trace of His Knowledge but through His Laws. The Throne of His Supreme Control extends over the Highs and the Lows. No fatigue touches Him as He benevolently guards His Dominion and creation. He is the Glorious, the Supreme. |
| Maulana Ali | Allah -- there is no god but He, the Ever-living, the Self-subsisting by Whom all subsist. Slumber overtakes Him not, nor sleep. To Him belongs whatever is in the heavens and whatever is in the earth. Who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them. And they encompass nothing of His knowledge except what He pleases. His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not. And He is the Most High, the Great. |
| Free Minds | God, there is no god but He, the Living, the Sustainer. No slumber or sleep overtakes Him; to Him belongs all that is in heavens and in the Earth. Who will intercede with Him except by His leave? He knows their present and their future, and they do not have any of His knowledge except for what He wishes. His throne encompasses all of the heavens and the Earth and it is easy for Him to preserve them. He is the High, the Great. |
| Qaribullah | Allah, there is no god except He, the Living, the Everlasting. Neither dozing, nor sleep overtakes Him. To Him belongs all that is in the heavens and the earth. Who is he that shall intercede with Him except by His permission! He knows what will be before their hands and what was behind them, and they do not comprehend anything of His Knowledge except what He willed. His Seat embraces the heavens and the earth, and the preserving of them does not weary Him. He is the High, the Great. |
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| George Sale | God! There is no God but he; the living, the self-subsisting: Neither slumber nor sleep seizeth him; to him belongeth whatsoever is in heaven, and on earth. Who is he that can intercede with him, but through his good pleasure? He knoweth that which is past, and that which is to come unto them, and they shall not comprehend any thing of his knowledge, but so far as he pleaseth. His throne is extended over heaven and earth, and the preservation of both is no burden unto him. He is the high, the mighty. |
| JM Rodwell | God! There is no God but He; the Living, the Eternal; Nor slumber seizeth Him, nor sleep; His, whatsoever is in the Heavens and whatsoever is in the Earth! Who is he that can intercede with Him but by His own permission? He knoweth what hath been before th |
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| Asad | GOD - there is no deity save Him, the Ever-Living, the Self-Subsistent Fount of All Being. Neither slumber overtakes Him, nor sleep. His is all that is in the heavens and all that is on earth. Who is there that could intercede with Him, unless it be by His leave? He knows all that lies open before men and all that is hidden from them, whereas they cannot attain to aught of His knowledge save that which He wills [them to attain]. His eternal power overspreads the heavens and the earth, and their upholding wearies Him not. And he alone is truly exalted, tremendous. |
al-Baqarah 002:256
| 2:256 لااكراه في الدين قد تبين الرشد من الغي فمن يكفر بالطاغوت ويؤمن بالله فقد استمسك بالعروة الوثقى لاانفصام لها والله سميع عليم |
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| Transliteration | La ikraha fee alddeeni qad tabayyana alrrushdu mina alghayyi faman yakfur bialttaghooti wayu/min biAllahi faqadi istamsaka bialAAurwati alwuthqa la infisama laha waAllahu sameeAAun AAaleemun |
| Literal | No compulsion/force in the religion, the correct/right had been clarified , from the misguidance/failure , so who disbelieves with the devil/every thing worshipped other than God and believes with God, so he had held fast/clung to with the tie/handle , the tight/affirmed, no breaking/cutting to it, and God (is) hearing/listening, knowledgeable. |
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| Yusuf Ali | Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things. |
| Pickthal | There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower. |
| Arberry | No compulsion is there in religion. Rectitude has become clear from error. So whosoever disbelieves in idols and believes in God, has laid hold of the most firm handle, unbreaking; God is All-hearing, All-knowing. |
| Shakir | There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the Shaitan and believes in Allah he indeed has laid hold on the firmest handle, which shall not break off, and Allah is Hearing, Knowing. |
| Sarwar | There is no compulsion in religion. Certainly, right has become clearly distinct from wrong. Whoever rejects the devil and believes in God has firmly taken hold of a strong handle that never breaks. God is All-hearing and knowing. |
| Khalifa | There shall be no compulsion in religion: the right way is now distinct from the wrong way. Anyone who denounces the devil and believes in GOD has grasped the strongest bond; one that never breaks. GOD is Hearer, Omniscient. |
| Hilali/Khan | There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghoot and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower. |
| H/K/Saheeh | There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in ‹aghut and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing. |
| Malik | There is no compulsion in religion. True guidance has been made clearly distinct from error. Therefore, whoever renounces ‘Taghut’ (forces of Satan) and believes in Allah has grasped the firm hand-hold that will never break. Allah, Whose hand-hold you have grasped, hears all and knows all.[256] |
| QXP | (Although this Message has been sent down by the Almighty), there is absolutely no compulsion or coercion in religion. This Rule shall have no exception because Right has been made distinct from Wrong (3:4). Whoever rejects false gods such as the priesthood, and attains conviction in the Word of Allah, has grasped the Unbreakable Support. This assurance comes from Allah, the Hearer the Knower. |
| Maulana Ali | There is no compulsion in religion -- the right way is indeed clearly distinct from error. So whoever disbelieves in the devil and believes in Allah, he indeed lays hold on the firmest handle which shall never break. And Allah is Hearing, Knowing. |
| Free Minds | There is no compulsion in the system; the proper way has been made clear from the wrong way. Whoever rejects evil, and believes in God, then he has grasped the most solid branch that will never break. God is Hearer, Knower. |
| Qaribullah | There is no compulsion in religion. Righteousness is now distinct from error. He who disbelieves in the idol and believes in Allah has grasped the firmest tie that will never break. Allah is Hearing, Knowing. |
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| George Sale | Let there be no violence in religion. Now is right direction manifestly distinguished from deceit: Whoever therefore shall deny Tagut(false gods), and believe in God, he shall surely take hold on a strong handle, which shall not be broken; God is he who heareth and seeth. |
| JM Rodwell | Let there be no compulsion in Religion. Now is the right way made distinct from error. Whoever therefore shall deny Thagout and believe in God-he will have taken hold on a strong handle that shall not be broken: and God is He who Heareth, Knoweth. |
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| Asad | THERE SHALL BE no coercion in matters of faith. Distinct has now become the right way from [the way of] error: hence, he who rejects the powers of evil and believes in God has indeed taken hold of a support most unfailing, which shall never give way: for God is all-hearing, all-knowing. |
al-Baqarah 002:257
| 2:257 الله ولي الذين امنوا يخرجهم من الظلمات الى النور والذين كفروا اولياؤهم الطاغوت يخرجونهم من النور الى الظلمات اولئك اصحاب النار هم فيها خالدون |
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| Transliteration | Allahu waliyyu allatheena amanoo yukhrijuhum mina alththulumati ila alnnoori waallatheena kafaroo awliyaohumu alttaghootu yukhrijoonahum mina alnnoori ila alththulumati ola-ika as-habu alnnari hum feeha khalidoona |
| Literal | God (is) guardian/patron (of) those who believed, He brings them out from the darknesses to the light, and those who disbelieved, their guardian/patron (is) the devil/every thing worshipped other than God they bring them out from the light to the darknesses, those are the fire's owners/company , they are in it immortally/eternally . |
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| Yusuf Ali | Allah is the Protector of those who have faith: from the depths of darkness He will lead them forth into light. Of those who reject faith the patrons are the evil ones: from light they will lead them forth into the depths of darkness. They will be companions of the fire, to dwell therein (For ever). |
| Pickthal | Allah is the Protecting Guardian of those who believe. He bringeth them out of darkness into light. As for those who disbelieve, their patrons are false deities. They bring them out of light into darkness. Such are rightful owners of the Fire. They will abide therein. |
| Arberry | God is the Protector of the believers; He brings them forth from the shadows into the light. And the unbelievers -- their protectors are idols, that bring them forth from the light into the shadows; those are the inhabitants of the Fire, therein dwelling forever. |
| Shakir | Allah is the guardian of those who believe. He brings them out of the darkness into the light; and (as to) those who disbelieve, their guardians are Shaitans who take them out of the light into the darkness; they are the inmates of the fire, in it they shall abide. |
| Sarwar | God is the Guardian of the believers and it is He who takes them out of darkness into light. The Devil is the guardian of those who deny the Truth and he leads them from light to darkness. These are the dwellers of hell wherein they will live forever. |
| Khalifa | GOD is Lord of those who believe; He leads them out of darkness into the light. As for those who disbelieve, their lords are their idols; they lead them out of the light into darkness - these will be the dwellers of Hell; they abide in it forever. |
| Hilali/Khan | Allah is the Walee (Protector or Guardian) of those who believe. He brings them out from darkness into light. But as for those who disbelieve, their Auliya (supporters and helpers) are Taghoot (false deities and false leaders, etc.), they bring them out from light into darkness. Those are the dwellers of the Fire, and they will abide therein forever. |
| H/K/Saheeh | Allah is the ally of those who believe. He brings them out from darknesses into the light. And those who disbelieve their allies are ‹aghut. They take them out of the light into darknesses. Those are the companions of the Fire; they will abide eternally therein. |
| Malik | Allah is the Wali (Protector) of those who believe, He brings them out of the depth of darkness and leads them into the light. As for the unbelievers, whose wali (protector) is Taghut (forces of Satan), he takes them out of the light and leads them into the depths of darkness. As a result they will become the companions of the Hell fire and shall live therein forever.[257] |
| QXP | Allah becomes the Guarding Friend of those who, after due reflection, have chosen to believe in His Word (12:108). He brings them out of darkness into Light (through the Qur'an). Those who deny the Divine System of Life, have devilish human "authorities" as patrons to lead them from Light into darkness. Such people have chosen Fire to be their eternal companion. |
| Maulana Ali | Allah is the Friend of those who believe -- He brings them out of darkness into light. And those who disbelieve, their friends are the devils who take them out of light into darkness. They are the companions of the Fire; therein they abide. |
| Free Minds | God is the ally of those who believe, He brings them out of the darkness and into the light. As for those who reject, their allies are the evil ones, they bring them out of the light and into the darkness; these are the people of the Fire, in it they will abide eternally. |
| Qaribullah | Allah is the Guardian of those who believe. He brings them out from darkness into the light. As for those who disbelieve, their guides are idols, they bring them out from the light into darkness. They are the companions of the Fire and shall live in it for ever. |
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| George Sale | God is the patron of those who believe; he shall lead them out of darkness into light: But as to those who believe not, their patrons are Tagut(false gods); they shall lead them from the light into darkness; they shall be the companions of hell fire, they shall remain therein for ever. |
| JM Rodwell | God is the patron of believers: He shall bring them out of darkness into light: |
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| Asad | God is near unto those who have faith, taking them out of deep darkness into the light - whereas near unto those who are bent on denying the truth are the powers of evil that take them out of the light into darkness deep: it is they who are destined for the fire, therein to abide. |
al-Baqarah 002:258
| 2:258 الم تر الى الذي حاج ابراهيم في ربه ان اتاه الله الملك اذ قال ابراهيم ربي الذي يحيي ويميت قال انا احيي واميت قال ابراهيم فان الله ياتي بالشمس من المشرق فات بها من المغرب فبهت الذي كفر والله لايهدي القوم الظالمين |
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| Transliteration | Alam tara ila allathee hajja ibraheema fee rabbihi an atahu Allahu almulka ith qala ibraheemu rabbiya allathee yuhyee wayumeetu qala ana ohyee waomeetu qala ibraheemu fa-inna Allaha ya/tee bialshshamsi mina almashriqi fa/ti biha mina almaghribi fabuhita allathee kafara waAllahu la yahdee alqawma alththalimeena |
| Literal | Did you not see/understand to who quarreled/argued/disputed (with) Abraham in his Lord, that God gave him the ownership/kingdom , when Abraham said: "My Lord, (is) who revives/makes alive and makes die ." He said: "I revive/make alive and I make die." Abraham said: "So then God comes with the sun from the east , so come with it from the west." So who disbelieved was astonished/confused , and God does not guide the nation the unjust/oppressive. |
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| Yusuf Ali | Hast thou not Turned thy vision to one who disputed with Abraham About his Lord, because Allah had granted him power? Abraham said: "My Lord is He Who Giveth life and death." He said: "I give life and death". Said Abraham: "But it is Allah that causeth the sun to rise from the east: Do thou then cause him to rise from the West." Thus was he confounded who (in arrogance) rejected faith. Nor doth Allah Give guidance to a people unjust. |
| Pickthal | Bethink thee of him who had an argument with Abraham about his Lord, because Allah had given him the kingdom; how, when Abraham said: My Lord is He Who giveth life and causeth death, he answered: I give life and cause death. Abraham said: Lo! Allah causeth the sun to rise in the East, so do thou cause it to come up from the West. Thus was the disbeliever abashed. And Allah guideth not wrongdoing folk. |
| Arberry | Hast thou not regarded him who disputed with Abraham, concerning his Lord, that God had given him the kingship? When Abraham said, 'My Lord is He who gives life, and makes to die,' he said, 'I give life, and make to die.' Said Abraham, 'God brings the sun from the east; so bring thou it from the west.' Then the unbeliever was confounded. God guides not the people of the evildoers. |
| Shakir | Have you not considered him (Namrud) who disputed with Ibrahim about his Lord, because Allah had given him the kingdom? When Ibrahim said: My Lord is He who gives life and causes to die, he said: I give life and cause death. Ibrahim said: So surely Allah causes the sun to rise from the east, then make it rise from the west; thus he who disbelieved was confounded; and Allah does not guide aright the unjust people. |
| Sarwar | (Muhammad), have you heard about the one who argued with Abraham about his Lord for His granting him authority? Abraham said, "It is only my Lord who gives life and causes things to die." His opponent said, "I also can give life and make things die." Abraham said, "God causes the sun to come up from the East. You make it come from the West." Thus the unbeliever was confounded. God does not guide the unjust people. |
| Khalifa | Have you noted the one who argued with Abraham about his Lord, though GOD had given him kingship? Abraham said, "My Lord grants life and death." He said, "I grant life and death." Abraham said, "GOD brings the sun from the east, can you bring it from the west?" The disbeliever was stumped. GOD does not guide the wicked. |
| Hilali/Khan | Have you not looked at him who disputed with Ibrahim (Abraham) about his Lord (Allah), because Allah had given him the kingdom? When Ibrahim (Abraham) said (to him): "My Lord (Allah) is He Who gives life and causes death." He said, "I give life and cause death." Ibrahim (Abraham) said, "Verily! Allah causes the sun to rise from the east; then cause it you to rise from the west." So the disbeliever was utterly defeated. And Allah guides not the people, who are Zalimoon (wrong-doers, etc.). |
| H/K/Saheeh | Have you not considered the one who argued with Abraham about his Lord [merely] because Allah had given him kingship? When Abraham said, "My Lord is the one who gives life and causes death," he said, "I give life and cause death." Abraham said, "Indeed, Allah brings up the sun from the east, so bring it up from the west." So the disbeliever was overwhelmed [by astonishment], and Allah does not guide the wrongdoing people. |
| Malik | Have you ever reflected upon the one, to whom Allah had given a kingdom, who argued with Abraham about his Lord. When Abraham said: "My Lord is He Who has power to give life and to cause death." He replied: "I too have the power to give life and to cause death." Abraham said: "Well, Allah causes the sun to rise from the east; just make it rise from the west." Thus the unbeliever was confounded; Allah does not guide the evildoers.[258] |
| QXP | Think of the one who adamantly argued with Abraham about his Lord because Allah had given him power (Nimrod Shaddad, the King of Babylon who used to proclaim divinity). Abraham said to him, "My Lord is He Who gives life and causes death." He answered, "I give life and cause death." (Being a tyrant king he could reverse or impose death penalty upon his subjects). Abraham said, "Allah makes the sun rise from the East; make it rise from the West." Thereupon the rejecter of the Truth remained dumbfounded. And Allah does not guide people who displace reality with falsehood. |
| Maulana Ali | Hast thou not thought of him who disputed with Abraham about his Lord, because Allah had given him kingdom? When Abraham said, My Lord is He who gives life and causes to die, he said: I give life and cause death. Abraham said: Surely Allah causes the sun to rise from the East, so do thou make it rise from the West. Thus he who disbelieved was confounded. And Allah guides not the unjust people. |
| Free Minds | Did the news come to you of the person who debated with Abraham regarding his Lord, while God had given him a kingship? Abraham said: "My Lord is the One who gives life and death," he said: "I bring life and death." Abraham said: "God brings the sun from the east, so you bring it from the west." The one who disbelieved was confounded! And God does not guide the wicked people. |
| Qaribullah | Have you not seen he who argued with Abraham about his Lord that Allah had given him the kingship! When Abraham said: 'My Lord is He who revives, and causes to die. ' He said: 'I revive, and cause to die. ' Abraham said: 'Allah brings up the sun from the east; so you bring it from the west! ' Then he who disbelieved became pale. Allah does not guide the nation, the harmdoers. |
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| George Sale | Hast thou not considered him who disputed with Abraham concerning his Lord, because God had given him the kingdom? When Abraham said, my Lord is he who giveth life, and killeth: He answered, I give life, and I kill. Abraham said, verily God bringeth the sun from the east, now do thou bring it from the west. Whereupon the infidel was confounded; for God directeth not the ungoldly people. |
| JM Rodwell | Hast thou not thought on him who disputed with Abraham about his Lord, because God had given him the kingdom? When Abraham said, "My Lord is He who maketh alive and cause to die:" He said, "It is I who make alive and cause to die!" Abraham said, "Since God |
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| Asad | ART THOU NOT aware of that [king] who argued with Abraham about his Sustainer, (simply] because God had granted him kingship? Lo! Abraham said: "My Sus'tainer is He who grants life and deals death." [The king] replied: "I [too] grant life and deal death!" Said Abraham: "Verily, God causes the sun to rise in the east; cause it, then, to rise in the west!" Thereupon he who was bent on denying the truth remained dumbfounded: for God does not guide people who [deliberately] do wrong. |
al-Baqarah 002:259
| 2:259 او كالذي مر على قرية وهي خاوية على عروشها قال انى يحيي هذه الله بعد موتها فاماته الله مئة عام ثم بعثه قال كم لبثت قال لبثت يوما او بعض يوم قال بل لبثت مئة عام فانظر الى طعامك وشرابك لم يتسنه وانظر الى حمارك ولنجعلك اية للناس وانظر الى العظام كيف ننشزها ثم نكسوها لحما فلما تبين له قال اعلم ان الله على كل شئ قدير |
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| Transliteration | Aw kaallathee marra AAala qaryatin wahiya khawiyatun AAala AAurooshiha qala anna yuhyee hathihi Allahu baAAda mawtiha faamatahu Allahu mi-ata AAamin thumma baAAathahu qala kam labithta qala labithtu yawman aw baAAda yawmin qala bal labithta mi-ata AAamin faonthur ila taAAamika washarabika lam yatasannah waonthur ila himarika walinajAAalaka ayatan lilnnasi waonthur ila alAAithami kayfa nunshizuha thumma naksooha lahman falamma tabayyana lahu qala aAAlamu anna Allaha AAala kulli shay-in qadeerun |
| Literal | Or like who passed on (by a) village/urban city and it is destroyed/empty on its ceilings/structures .He Said: "How God revives/makes alive this, after its death/ lifelessness?" So God made him die one hundred years, then He revived/resurrected him . He said: "How many/much did you stay/wait/remain?" He said: "I stayed/waited/remained a day or some/part (of) a day." He said: "Yes/but, you stayed/waited/remained one hundred years, so look to your food and your drink, (it) did not change/rot , and look to your donkey and to make/put/manipulate you (E) (as) a sign/evidence to the people, and look to the bones, how We raise and assemble it over each other then We dress/clothe (cover it with) flesh/meat." So when (it) was clarified/explained to him, he said: "I know that God (is) on every thing powerful/capable ." |
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| Yusuf Ali | Or (take) the similitude of one who passed by a hamlet, all in ruins to its roofs. He said: "Oh! how shall Allah bring it (ever) to life, after (this) its death?" but Allah caused him to die for a hundred years, then raised him up (again). He said: "How long didst thou tarry (thus)?" He said: (Perhaps) a day or part of a day." He said: "Nay, thou hast tarried thus a hundred years; but look at thy food and thy drink; they show no signs of age; and look at thy donkey: And that We may make of thee a sign unto the people, Look further at the bones, how We bring them together and clothe them with flesh." When this was shown clearly to him, he said: "I know that Allah hath power over all things." |
| Pickthal | Or (bethink thee of) the like of him who, passing by a township which had fallen into utter ruin, exclaimed: How shall Allah give this township life after its death? And Allah made him die a hundred years, then brought him back to life. He said: How long hast thou tarried? (The man) said: I have tarried a day or part of a day. (He) said: Nay, but thou hast tarried for a hundred years. Just look at thy food and drink which have not rotted! Look at thine ass! And, that We may make thee a token unto mankind, look at the bones, how We adjust them and then cover them with flesh! And when (the matter) became clear unto him, he said: I know now that Allah is Able to do all things. |
| Arberry | Or such as he who passed by a city that was fallen down upon its turrets; he said, 'How shall God give life to this now it is dead?' So God made him die a hundred years, then He raised him up, saying, 'How long hast thou tarried?' He said, 'I have tarried a day, or part of a day.' Said He, 'Nay; thou hast tarried a hundred years. Look at thy food and drink -- it has not spoiled; and look at thy ass. So We would make thee a sign for the people. And look at the bones; how We shall set them up, and then clothe them with flesh.' So, when it was made clear to him, he said, 'I know that God is powerful over everything.' |
| Shakir | Or the like of him (Uzair) who passed by a town, and it had fallen down upon its roofs; he said: When will Allah give it life after its death? So Allah caused him to die for a hundred years, then raised him to life. He said: How long have you tarried? He said: I have tarried a day, or a part of a day. Said He: Nay! you have tarried a hundred years; then look at your food and drink-- years have not passed over it; and look at your ass; and that We may make you a sign to men, and look at the bones, how We set them together, then clothed them with flesh; so when it became clear to him, he said: I know that Allah has power over all things. |
| Sarwar | (Or have you heard) of the one who, on passing through an empty and ruined town, said, "When will God bring it to life?" God caused him to die and brought him back to life after a hundred years and then asked him, "How long have you been here?" He replied, "One day or part of a day." The Lord said, "No, you have been here for one hundred years. Look at your food and drink. They have not yet decayed. But look at your donkey and its bones. To make your case evidence (of the Truth) for the people, see how we bring the bones together and cover them with flesh." When he learned the whole story, he said, "Now I know that God has power over all things." |
| Khalifa | Consider the one who passed by a ghost town and wondered, "How can GOD revive this after it had died?" GOD then put him to death for a hundred years, then resurrected him. He said, "How long have you stayed here?" He said, "I have been here a day, or part of the day." He said, "No! You have been here a hundred years. Yet, look at your food and drink; they did not spoil. Look at your donkey - we thus render you a lesson for the people. Now, note how we construct the bones, then cover them with flesh." When he realized what had happened, he said, "Now I know that GOD is Omnipotent." |
| Hilali/Khan | Or like the one who passed by a town and it had tumbled over its roofs. He said: "Oh! How will Allah ever bring it to life after its death?" So Allah caused him to die for a hundred years, then raised him up (again). He said: "How long did you remain (dead)?" He (the man) said: "(Perhaps) I remained (dead) a day or part of a day". He said: "Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh". When this was clearly shown to him, he said, "I know (now) that Allah is Able to do all things." |
| H/K/Saheeh | Or [consider such an example] as the one who passed by a township which had fallen into ruin. He said, "How will Allah bring this to life after its death?" So Allah caused him to die for a hundred years; then He revived him. He said, "How long have you remained?" The man said, "I have remained a day or part of a day." He said, "Rather, you have remained one hundred years. Look at your food and your drink; it has not changed with time. And look at your donkey; and We will make you a sign for the people. And look at the bones [of this donkey] how We raise them and then We cover them with flesh." And when it became clear to him, he said, "I know that Allah is over all things competent." |
| Malik | Or take another example of the one (Prophet Ezra) who passed by a town which had fallen down upon its roofs. He exclaimed: "How can Allah bring this dead township back to life?" Thereupon Allah caused him to die, and after one hundred years brought him back to life. Allah asked: "How long did you remain here?" Ezra replied: "Perhaps a day or part of a day." Allah said: "Nay! You have remained here for one hundred years: now just have a look at your food and drink; they are not rotten; and then look at your donkey and see that his very bones have decayed. We have done this to make you a Sign for mankind. Look at the bones of your donkey how We bring them together then clothe them with flesh and bring him back to life! When this all was shown clearly to him he said: "Now I know that Allah has power over everything."[259] |
| QXP | . The similitude of this history is that someone passes by the ruins of a town and wonders if that town could ever come back to life again, and Allah causes him to die for a hundred years and then revives him. He thinks it was only a matter of a day or a part of it. He even finds his food, drink, and donkey standing beside him. Allah creates you in the wombs of your mothers, in bone and flesh. And when the matter became clear to him, he said, "I know now that Allah is Able to do all things." |
| Maulana Ali | Or like him who passed by a town, and it had fallen in upon its roofs. He said: When will Allah give it life after its death? So Allah caused him to die for a hundred years, then raised him. He said: How long hast thou tarried? He said: I have tarried a day, or part of a day. He said: Nay, thou has tarried a hundred years; but look at thy food and drink -- years have not passed over it! And look at thy ass! And that We may make thee a sign to men. And look at the bones, how We set them together then clothe them with flesh. So when it became clear to him, he said: I know that Allah is Possessor of power over all things. |
| Free Minds | Or the one who passed through a town, where all its inhabitants had passed away. He said: "How can God possibly resurrect this after its death?" So God put him to death for one hundred calendar years, then He resurrected him. He said: "How long have you stayed here?" He said: "I have stayed here a day or part of a day." He said: "No, you have stayed here for one hundred calendar years! Look at your food and drink, they have not changed, but look at your mule; and We will make you a sign for the people; and look at the bones how We grow them, then We cover them with flesh." So when it was clear to him what happened, he said: "I now know that God is capable of all things!" |
| Qaribullah | Or of him, who, when passing by the ruined village that was fallen on its roofs, remarked: 'How can Allah give life to this after its death? ' Thereupon Allah caused him to die, and after a hundred years He revived him. He asked: 'How long have you remained? ' 'A day, ' he replied, 'or part of a day. ' Allah said: 'Rather, you have remained a hundred years. Look at your food and drink; they have not rotted. And look at your donkey (that had died). We will make you a sign to the people. And look at the bones (of your donkey) how We shall revive them and clothe them with flesh. ' And when it had all become clear to him, he said: 'I know that Allah has power over all things. ' |
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| George Sale | Or hast thou not considered how he behaved who passed by a city which had been destroyed, even to her foundations? He said, how shall God quicken this city, after she hath been dead? And God caused him to die for an hundred years, and afterwards raised him to life. And God said, how long hast thou tarried here? He answered, a day, or part of a day. God said, nay, thou hast tarried here an hundred years. Now look on thy food and thy drink, they are not yet corrupted; and look on thine ass: And this have we done that we might make thee a sign unto men. And look on the bones of thine ass, how we raise them, and afterwards cloath them with flesh. And when this was shewn unto him, he said, I know that God is able to do all things. |
| JM Rodwell | Or how he demeaned him who passed by a city which had been laid in ruins. "How," said he, "shall God give life to this city, after she hath been dead?" And God caused him to die for an hundred years, and then raised him to life. And God said, "How long has |
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| Asad | Or [art thou, O man, of the same mind] as he who passed by a town deserted by its people, with its roofs caved in, [and] said, "How could God bring all this back to life after its death?" Thereupon God caused him to be dead for a hundred years; whereafter He brought him back to life [and] said: "How long hast thou remained thus?" He answered: "I have remained thus a day, or part of a day." Said [God]: "Nay, but thou hast remained thus for a hundred years! But look at thy food and thy drink - untouched is it by the passing of years - and look at thine ass! And [We did all this] so that We might make thee a symbol unto men. And look at the bones [of animals and men] - how We put them together and then clothe them with flesh!" And when [all this] became clear to him, he said: "I know [now] that God has the power to will anything!" |
al-Baqarah 002:260
| 2:260 واذ قال ابراهيم رب ارني كيف تحيي الموتى قال اولم تؤمن قال بلى ولكن ليطمئن قلبي قال فخذ اربعة من الطير فصرهن اليك ثم اجعل على كل جبل منهن جزءا ثم ادعهن ياتينك سعيا واعلم ان الله عزيز حكيم |
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| Transliteration | Wa-ith qala ibraheemu rabbi arinee kayfa tuhyee almawta qala awa lam tu/min qala bala walakin liyatma-inna qalbee qala fakhuth arbaAAatan mina alttayri fasurhunna ilayka thumma ijAAal AAala kulli jabalin minhunna juz-an thumma odAAuhunna ya/teenaka saAAyan waiAAlam anna Allaha AAazeezun hakeemun |
| Literal | And when Abraham said: "My Lord, show me how you revive/make alive the deads." He said: "Did you not believe?" he said: "Yes/certainly, and but (for) my heart/mind to (be) assured/secure (E)." He (Abraham) said: "So take four from the birds, so take them (F) close to you, then put on every mountain from them (F) a part/portion, then call them (F), they come (F) (to) you fast , and know that God isglorious/mighty/powerful/dignified, wise/judicious." (NOTICE USE OF FEMININE IN THE PRECEDING VERSE) |
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| Yusuf Ali | When Abraham said: "Show me, Lord, how You will raise the dead, " He replied: "Have you no faith?" He said "Yes, but just to reassure my heart." Allah said, "Take four birds, draw them to you, and cut their bodies to pieces. Scatter them over the mountain-tops, then call them back. They will come swiftly to you. Know that Allah is Mighty, Wise." |
| Pickthal | And when Abraham said (unto his Lord): My Lord! Show me how Thou givest life to the dead, He said: Dost thou not believe? Abraham said: Yea, but (I ask) in order that my heart may be at ease. (His Lord) said: Take four of the birds and cause them to incline unto thee, then place a part of them on each hill, then call them, they will come to thee in haste, and know that Allah is Mighty, Wise. |
| Arberry | And when Abraham said, 'My Lord, show me how Thou wilt give life to the dead,' He said, 'Why, dost thou not believe?' 'Yes,' he said, 'but that my heart may be at rest.' Said He, 'Take four birds, and twist them to thee, then set a part of them on every hill, then summon them, and they will come to thee running. And do thou know that God is All-mighty, All-wise.' |
| Shakir | And when Ibrahim said: My Lord! show me how Thou givest life to the dead, He said: What! and do you not believe? He said: Yes, but that my heart may be at ease. He said: Then take four of the birds, then train them to follow you, then place on every mountain a part of them, then call them, they will come to you flying; and know that Allah is Mighty, Wise. |
| Sarwar | When Abraham prayed, "Lord, show me how you bring the dead back to life," the Lord said, "Do you not yet believe?" Abraham replied, "I believe but want more confidence for my heart." God told him, "Take four birds, induce them to come to you, cut and scatter their bodies leaving parts on every mountain top, then call them and they will swiftly come to you." Know that God is Majestic and Wise. |
| Khalifa | Abraham said, "My Lord, show me how You revive the dead." He said, "Do you not believe?" He said, "Yes, but I wish to reassure my heart." He said, "Take four birds, study their marks, place a piece of each bird on top of a hill, then call them to you. They will come to you in a hurry. You should know that GOD is Almighty, Most Wise." |
| Hilali/Khan | And (remember) when Ibrahim (Abraham) said, "My Lord! Show me how You give life to the dead." He (Allah) said: "Do you not believe?" He (Ibrahim (Abraham)) said: "Yes (I believe), but to be stronger in Faith." He said: "Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allah is All-Mighty, All-Wise." |
| H/K/Saheeh | And [mention] when Abraham said, "My Lord, show me how You give life to the dead." [Allah] said, "Have you not believed?" He said, "Yes, but [I ask] only that my heart may be satisfied." [Allah] said, "Take four birds and commit them to yourself. Then [after slaughtering them] put on each hill a portion of them; then call them they will come [flying] to you in haste. And know that Allah is Exalted in Might and Wise." |
| Malik | Yet another example is when Abraham said: "My Lord! Show me how you give life to the dead." He replied: "Have you no faith in this?" Abraham humbly submitted: "Yes! But I ask this to reassure my heart." Allah said: "Take four birds; train them to follow your direction, cut their bodies into pieces and scatter those pieces on hilltops, then call them back; Allah will bring them back to life and they will come to you right away. Thus you will know that Allah is All-powerful and Wise."[260] |
| QXP | Abraham wanted to understand the Law of Revival of nations. Allah asked him if he believed that it were possible. Abraham said he believed but that he wanted a practical example to educate his heart and mind. Allah told him to take four birds and train them in a kind manner, and then to leave them far apart on each hilltop. And then call them; they will come in haste. (At one call of Abraham, those birds came flying back to him. This is how mankind can be brought to the Word of Allah with decent training, giving them a new life). Know that this Wisdom comes to you from Allah, the Almighty, the Wise. |
| Maulana Ali | And when Abraham said, My Lord, show me how Thou givest life to the dead, He said: Dost thou not believe? He said: Yes, but that my heart may be at ease. He said: Then take four birds, then tame them to incline to thee, then place on every mountain a part of them, then class them, they will come to thee flying; and know that Allah is Mighty, Wise. |
| Free Minds | And Abraham said: "My Lord, show me how you resurrect the dead." He said: "Do you not already believe?" He said: "I do, but it is so my heart can be relieved." He said: "Choose four birds, then cut them, then place parts of the birds on each mountain, then call them to you; they will come racing towards you. And know that God is Noble, Wise". |
| Qaribullah | And (remember) when Abraham said: 'Show me, Lord, how You raise the dead, ' He replied: 'Have you not believed? ' 'Rather, ' said Abraham, 'in order that my heart be satisfied. ' 'Take four birds, ' said He, 'draw them to you, then set a part of them on every hill, then call them, they will come swiftly to you. Know that Allah is Mighty and Wise. ' |
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| George Sale | And when Abraham said, O Lord, shew me how thou wilt raise the dead; God said, dost thou not yet believe? He answered, yea; but I ask this that my heart may rest at ease. God said, take therefore four birds, and divide them; then lay a part of them on every mountain; then call them, and they shall come swiftly unto thee: And know that God is mighty and wise. |
| JM Rodwell | "When Abraham said, ""O Lord, shew me how thou wilt give life to the dead!"" He said, ""Hast thou not believed?"" He said, ""Yes; but I have asked thee, that my heart may be well assured."" He said, ""Take, then, four birds, and draw them towards thee, and |
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| Asad | And, lo, Abraham said: "O my Sustainer! Show me how Thou givest life unto the dead!" Said He: "Hast thou, then, no faith?" (Abraham) answered: "Yea, but [let me see it] so that my heart may be set fully at rest." Said He: "Take, then, four birds and teach them to obey thee; . then place them separately on every hill [around thee]; then summon them: they will come flying to thee. And know that God is almighty, wise." |
al-Baqarah 002:261
| 2:261 مثل الذين ينفقون اموالهم في سبيل الله كمثل حبة انبتت سبع سنابل في كل سنبلة مئة حبة والله يضاعف لمن يشاء والله واسع عليم |
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| Transliteration | Mathalu allatheena yunfiqoona amwalahum fee sabeeli Allahi kamathali habbatin anbatat sabAAa sanabila fee kulli sunbulatin mi-atu habbatin waAllahu yudaAAifu liman yashao waAllahu wasiAAun AAaleemun |
| Literal | (The) example/proverb (of) those who spend their properties/wealth in God's way/sake (is) as/like (the) example/proverb of a seed/grain (that) sprouted/grew seven ears/spikes , in every ear/spike (are) one hundred grain(s)/seed(s), and God doubles/multiplies for whom He wills/wants, and God (is) rich/abundant ,knowledgeable. |
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| Yusuf Ali | The parable of those who spend their substance in the way of Allah is that of a grain of corn: it groweth seven ears, and each ear Hath a hundred grains. Allah giveth manifold increase to whom He pleaseth: And Allah careth for all and He knoweth all things. |
| Pickthal | The likeness of those who spend their wealth in Allah's way is as the likeness of a grain which groweth seven ears, in every ear a hundred grains. Allah giveth increase manifold to whom He will. Allah is All-Embracing, All-Knowing. |
| Arberry | The likeness of those who expend their wealth in the way of God is as the likeness of a grain of corn that sprouts seven ears, in every ear a hundred grains. So God multiplies unto whom He will; God is All-embracing, All-knowing. |
| Shakir | The parable of those who spend their property in the way of Allah is as the parable of a grain growing seven ears (with) a hundred grains in every ear; and Allah multiplies for whom He pleases; and Allah is Ample-giving, Knowing |
| Sarwar | Spending money for the cause of God is as the seed from which seven ears may grow, each bearing one hundred grains. God gives in multiples to those whom He wants. God is Munificent and All-knowing. |
| Khalifa | The example of those who spend their monies in the cause of GOD is that of a grain that produces seven spikes, with a hundred grains in each spike. GOD multiplies this manifold for whomever He wills. GOD is Bounteous, Knower. |
| Hilali/Khan | The likeness of those who spend their wealth in the Way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He pleases. And Allah is All-Sufficient for His creatures needs, All-Knower. |
| H/K/Saheeh | The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills. And Allah is all-Encompassing and Knowing. |
| Malik | The parable of those who spend their wealth in the way of Allah is that of a grain that sprouts into seven ears, each bearing one hundred grains. Allah gives manifold increase to whom He wishes. Allah has boundless knowledge.[261] |
| QXP | (In training their peoples, all Messengers of Allah advised them that) spending their wealth in the Cause of Allah is like sowing a seed that brings numerous shoots; each shoot with a hundred grains. This is how Allah's Law of Requital rewards men and women. Allah is Infinite, All-Knowing. |
| Maulana Ali | The parable of those who spend their wealth in the way of Allah is as the parable of a grain growing seven ears, in every ear a hundred grains. And Allah multiplies (further) for whom He pleases. And Allah is Ample-giving, Knowing. |
| Free Minds | The example of those who spend their money in the cause of God is like a seed that sprouts forth seven pods, in each pod there is one hundred seeds; and God multiplies for whoever He chooses, and God is Encompassing, Knowledgeable. |
| Qaribullah | The example of those who give their wealth in the way of Allah is like a grain of corn that sprouts seven ears, in every ear a hundred grains. Allah multiplies to whom He will, Allah is the Embracer, the Knower. |
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| George Sale | The similitude of those who lay out their substance for advancing the religion of God, is as a grain of corn which produceth seven ears, and in every ear an hundred grains; for God giveth twofold unto whom he pleaseth: God is bounteous and wise. |
| JM Rodwell | The likeness of those who expend their wealth for the cause of God, is that of a grain of corn which produceth seven ears, and in each ear a hundred grains; and God will multiply to whom He pleaseth: God is Liberal, Knowing! |
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| Asad | THE PARABLE of those who spend their possessions for the sake of God is that of a grain out of which grow seven ears, in every ear a hundred grains: for God grants manifold increase unto whom He wills; and God is infinite, all-knowing. |
al-Baqarah 002:262
| 2:262 الذين ينفقون اموالهم في سبيل الله ثم لايتبعون ماانفقوا منا ولا اذي لهم اجرهم عند ربهم ولاخوف عليهم ولاهم يحزنون |
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| Transliteration | Allatheena yunfiqoona amwalahum fee sabeeli Allahi thumma la yutbiAAoona ma anfaqoo mannan wala athan lahum ajruhum AAinda rabbihim wala khawfun AAalayhim wala hum yahzanoona |
| Literal | Those who spend their properties/wealths in God's way/sake , then they do not follow what they spend (by) bragging , and nor mild harm , for them (is) their reward/wage at their Lord, and no fear on them and nor they be sad/grieving. |
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| Yusuf Ali | Those who spend their substance in the cause of Allah, and follow not up their gifts with reminders of their generosity or with injury,-for them their reward is with their Lord: on them shall be no fear, nor shall they grieve. |
| Pickthal | Those who spend their wealth for the cause of Allah and afterward make not reproach and injury to follow that which they have spent; their reward is with their Lord, and there shall no fear come upon them, neither shall they grieve. |
| Arberry | Those who expend their wealth in the way of God then follow not up what they have expended with reproach and injury, their wage is with their Lord, and no fear shall be on them, neither shall they sorrow. |
| Shakir | (As for) those who spend their property in the way of Allah, then do not follow up what they have spent with reproach or injury, they shall have their reward from their Lord, and they shall have no fear nor shall they grieve. |
| Sarwar | Those who spend their property for the cause of God and do not make the recipient feel obliged or insulted shall receive their reward from God. They will have no fear nor will they be grieved. |
| Khalifa | Those who spend their money in the cause of GOD, then do not follow their charity with insult or harm, will receive their recompense from their Lord; they have nothing to fear, nor will they grieve. |
| Hilali/Khan | Those who spend their wealth in the Cause of Allah, and do not follow up their gifts with reminders of their generosity or with injury, their reward is with their Lord. On them shall be no fear, nor shall they grieve. |
| H/K/Saheeh | Those who spend their wealth in the way of Allah and then do not follow up what they have spent with reminders [of it] or [other] injury will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve. |
| Malik | Those who spend their wealth in the cause of Allah and do not follow their charity with reminders of their generosity or injure the feeling of the recipient, shall get their reward from their Lord; they shall have nothing to fear or to regret.[262] |
| QXP | Those who spend their wealth in the Cause of Allah, must remember that they have not obliged any persons. Therefore they do not afflict them with reminders of their generosity ((17:26), (30:38)). Their reward is with their Lord. (The society will return their generosity in this life as well). There will be no fear for them from without, nor grief will touch them from within. |
| Maulana Ali | Those who spend their wealth in the way of Allah, then follow not up what they have spent with reproach or injury, their reward is with their Lord, and they shall have no fear nor shall they grieve. |
| Free Minds | Those who spend their money in the cause of God, then they do not follow what they have spent with either insult or harm; they will have their reward with their Lord, there is no fear over them nor will they grieve. |
| Qaribullah | Those who spend their wealth in the way of Allah and do not follow their spending with reproach and insults shall be rewarded by their Lord; they shall have nothing to fear or to regret. |
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| George Sale | They who lay out their substance for the religion of God, and afterwards follow not what they have so laid out by reproaches or mischief, they shall have their reward with their Lord; upon them shall no fear come, neither shall they be grieved. |
| JM Rodwell | They who expend their wealth for the cause of God, and never follow what they have laid out with reproaches or harm, shall have their reward with their Lord; no fear shall come upon them, neither shall they be put to grief. |
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| Asad | They who spend their possessions for the sake of God and do not thereafter mar their spending by stressing their own benevolence and hurting [the feelings of the needy] shall have their reward with 'their Sustainer, and no fear need they have, and neither shall they grieve. |
al-Baqarah 002:263
| 2:263 قول معروف ومغفرة خير من صدقة يتبعها اذى والله غني حليم |
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| Transliteration | Qawlun maAAroofun wamaghfiratun khayrun min sadaqatin yatbaAAuha athan waAllahu ghaniyyun haleemun |
| Literal | (A) saying/word (of) kindness and forgiveness (is) better from (than) (a) charity following it mild harm, and God (is) rich, clement . |
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| Yusuf Ali | Kind words and the covering of faults are better than charity followed by injury. Allah is free of all wants, and He is Most-Forbearing. |
| Pickthal | A kind word with forgiveness is better than almsgiving followed by injury. Allah is Absolute, Clement. |
| Arberry | Honourable words, and forgiveness, are better than a freewill offering followed by injury; and God is All-sufficient, All-clement. |
| Shakir | Kind speech and forgiveness is better than charity followed by injury; and Allah is Self-sufficient, Forbearing. |
| Sarwar | Instructive words and forgiveness are better than charity that may cause an insult to the recipient. God is Rich and Forbearing. |
| Khalifa | Kind words and compassion are better than a charity that is followed by insult. GOD is Rich, Clement. |
| Hilali/Khan | Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And Allah is Rich (Free of all wants) and He is Most-Forbearing. |
| H/K/Saheeh | Kind speech and forgiveness are better than charity followed by injury. And Allah is Free of need and Forbearing. |
| Malik | Kind words and forgiveness are better than charity followed by injury. Allah is Self-sufficient, Forbearing.[263] |
| QXP | Kind words and respecting people's honor is better than charity coupled with injury. Allah, the Rich, the Clement, provides everyone without return or obligation. |
| Maulana Ali | A kind word with forgiveness is better than charity followed by injury. And Allah is Self-sufficient, Forbearing. |
| Free Minds | Kind words and forgiveness is far better than a charity that is followed by harm. God is Rich, Compassionate. |
| Qaribullah | A kind word and forgiveness is better than charity followed by injury. Allah is the Clement. |
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| George Sale | A fait speech, and to forgive, is better than alms followed by mischief. God is rich and merciful. |
| JM Rodwell | A kind speech and forgiveness is better than alms followed by injury. God is Rich, Clement. |
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| Asad | A kind word and the veiling of another's want is better than a charitable deed followed by hurt; and God is self-sufficient, forbearing. |
al-Baqarah 002:264
| 2:264 ياايها الذين امنوا لاتبطلوا صدقاتكم بالمن والاذى كالذي ينفق ماله رئاء الناس ولايؤمن بالله واليوم الاخر فمثله كمثل صفوان عليه تراب فاصابه وابل فتركه صلدا لايقدرون على شئ مما كسبوا والله لايهدي القوم الكافرين |
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| Transliteration | Ya ayyuha allatheena amanoo la tubtiloo sadaqatikum bialmanni waal-atha kaallathee yunfiqu malahu ri-aa alnnasi wala yu/minu biAllahi waalyawmi al-akhiri famathaluhu kamathali safwanin AAalayhi turabun faasabahu wabilun fatarakahu saldan la yaqdiroona AAala shay-in mimma kasaboo waAllahu la yahdee alqawma alkafireena |
| Literal | You, you those who believed, do not waste/cancel your charities with the bragging and the mild harm, as that who spends his property/wealth showing off/pretending (to) the people, and does not believe with God, and the Day the Last/Resurrection Day, so his example/proverb (is as the) example (of) a smooth rock , on it (is) dust/earth, so struck it a heavy rain , so it left it hard/smooth , they are not capable on a thing from what they gathered/earned , and God does not guide the nation, the disbelieving. |
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| Yusuf Ali | O ye who believe! cancel not your charity by reminders of your generosity or by injury,- like those who spend their substance to be seen of men, but believe neither in Allah nor in the Last Day. They are in parable like a hard, barren rock, on which is a little soil: on it falls heavy rain, which leaves it (Just) a bare stone. They will be able to do nothing with aught they have earned. And Allah guideth not those who reject faith. |
| Pickthal | O ye who believe! Render not vain your almsgiving by reproach and injury, like him who spendeth his wealth only to be seen of men and believeth not in Allah and the Last Day. His likeness is as the likeness of a rock whereon is dust of earth; a rainstorm smiteth it, leaving it smooth and bare. They have no control of aught of that which they have gained. Allah guideth not the disbelieving folk. |
| Arberry | O believers, void not your freewill offerings with reproach and injury, as one who expends of his substance to show off to men and believes not in God and the Last Day. The likeness of him is as the likeness of a smooth rock on which is soil, and a torrent smites it, and leaves it barren. They have no power over anything that they have earned. God guides not the people of the unbelievers. |
| Shakir | O you who believe! do not make your charity worthless by reproach and injury, like him who spends his property to be seen of men and does not believe in Allah and the last day; so his parable is as the parable of a smooth rock with earth upon it, then a heavy rain falls upon it, so it leaves it bare; they shall not be able to gain anything of what they have earned; and Allah does not guide the unbelieving people. |
| Sarwar | The example of those who spend their property to please God out of their firm and sincere intention is as the garden on a fertile land which, after a heavy rainfall or even a drizzle, yields double produce. God is Well-Aware of what you do. |
| Khalifa | O you who believe, do not nullify your charities by inflicting reproach and insult, like one who spends his money to show off, while disbelieving in GOD and the Last Day. His example is like a rock covered with a thin layer of soil; as soon as heavy rain falls, it washes off the soil, leaving it a useless rock. They gain nothing from their efforts. GOD does not guide disbelieving people. |
| Hilali/Khan | O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people. |
| H/K/Saheeh | O you who have believed, do not invalidate your charities with reminders or injury as does one who spends his wealth [only] to be seen by the people and does not believe in Allah and the Last Day. His example is like that of a [large] smooth stone upon which is dust and is hit by a downpour that leaves it bare. They are unable [to keep] anything of what they have earned. And Allah does not guide the disbelieving people. |
| Malik | O believers! Do not make your charity worthless by reminders of your generosity or by injury to the recipients feelings, like those who spend their wealth to be seen by people and believe neither in Allah nor in the Last Day. Their parable is like a hard barren rock covered with a thin layer of soil; a heavy rain falls, leaving it just a bare stone. Such people will not gain any reward that they thought they had earned. Allah does not guide the unbelievers.[264] |
| QXP | O You who have chosen to be graced with belief! Cancel not your charity by reminders of your generosity or by injuring the self-respect of the recipients; like those who spend their wealth for show-off. This kind of behavior contradicts the true belief in Allah and His Law of Recompense. Charity has been ordained to help individuals and not to hurt them (93:10), and Allah has promised you manifold reward. But, a seed won't grow on a dusty rock, upon which rain falls and washes it clean. Even Allah won't guide those who deny such simple realities. |
| Maulana Ali | O you who believe, make not your charity worthless by reproach and injury, like him who spends his wealth to be seen of men and believes not in Allah and the Last Day. So His parable is as the parable of a smooth rock with earth upon it, then heavy rain falls upon it, so it leaves it bare! They are not able to gain anything of that which they earn. And Allah guides not the disbelieving people. |
| Free Minds | O you who believe, do not nullify your charities with insult and harm; like the one who spends his money in vanity to show the people, and he does not believe in God and the Last Day. His example is like a stone on which there is dust, then it is subjected to heavy rain which leaves it bare. They cannot do anything with what they earned; and God does not guide the rejecting people. |
| Qaribullah | Believers, do not annul your charitable giving with reproach and hurt, like he who spends his wealth to show off to the people and believes neither in Allah nor in the Last Day. His likeness is as a smooth rock covered with dust, if a heavy rain strikes it, it leaves it bare. They have no power over what they have earned. Allah does not guide the nation, the unbelievers. |
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| George Sale | O true believers, make not your alms of none effect by reproaching, or mischief, as he who layeth out what he hath to appear unto men to give alms, and believeth not in God and the last day. The likeness of such a one, is as a flint covered with earth, on which a violent rain falleth, and leaveth it hard. They cannot prosper in any thing which they have gained, for God directeth not the unbelieving people. |
| JM Rodwell | O ye who believe! make not your alms void by reproaches and injury, like him who spendeth his substance to be seen of men, and believeth not in God and in the latter day. The likeness of such an one is that of a rock with a thin soil upon it, on which a he |
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| Asad | O you who have attained to faith! Do not deprive your charitable deeds of all worth by stressing your own benevolence and hurting [the feelings of the needy], as does he who spends his wealth only to be seen and praised by men, and believes not in God and the Last Day: for his parable is that of a smooth rock with [a little] earth upon it - and then a rainstorm smites it and leaves it hard and bare. Such as these shall have no gain whatever from all their [good] works: for God does not guide people who refuse to acknowledge the truth. |
al-Baqarah 002:265
| 2:265 ومثل الذين ينفقون اموالهم ابتغاء مرضاة الله وتثبيتا من انفسهم كمثل جنة بربوة اصابها وابل فاتت اكلها ضعفين فان لم يصبها وابل فطل والله بما تعملون بصير |
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| Transliteration | Wamathalu allatheena yunfiqoona amwalahumu ibtighaa mardati Allahi watathbeetan min anfusihim kamathali jannatin birabwatin asabaha wabilun faatat okulaha diAAfayni fa-in lam yusibha wabilun fatallun waAllahu bima taAAmaloona baseerun |
| Literal | And (the) example/proverb of those who spend their properties/wealths asking/wishing/ desiring God's acceptances/satisfactions , and steadfastness/affirmation from themselves, (is) as (an) example/proverb (of) a treed garden with an elevated ground/hill, a heavy rain struck it , so it brought/gave its fruits two doubles, so if no strong rain struck it, so light rain/drizzle , and God (is) with what you make/do seeing/knowing . |
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| Yusuf Ali | And the likeness of those who spend their substance, seeking to please Allah and to strengthen their souls, is as a garden, high and fertile: heavy rain falls on it but makes it yield a double increase of harvest, and if it receives not Heavy rain, light moisture sufficeth it. Allah seeth well whatever ye do. |
| Pickthal | And the likeness of those who spend their wealth in search of Allah's pleasure, and for the strengthening of their souls, is as the likeness of a garden on a height. The rainstorm smiteth it and it bringeth forth its fruit twofold. And if the rainstorm smite it not, then the shower. Allah is Seer of what ye do. |
| Arberry | But the likeness of those who expend their wealth, seeking God's good pleasure, and to confirm themselves, is as the likeness of a garden upon a hill; a torrent smites it and it yields its produce twofold; if no torrent smites it, yet dew; and God sees the things you do. |
| Shakir | And the parable of those who spend their property to seek the pleasure of Allah and for the certainty 'of their souls is as the parable of a garden on an elevated ground, upon which heavy rain falls so it brings forth its fruit twofold but if heavy rain does not fall upon it, then light rain (is sufficient); and Allah sees what you do. |
| Sarwar | Believers, spend for the cause of God from the good things that you earn and from what we have made the earth yield for you. Do not even think of spending for the cause of God worthless things that you yourselves would be reluctant to accept. Know that God is Self-sufficient and Glorious. |
| Khalifa | The example of those who give their money seeking GOD's pleasure, out of sincere conviction, is that of a garden on high fertile soil; when heavy rain falls, it gives twice as much crop. If heavy rain is not available, a drizzle will suffice. GOD is Seer of everything you do. |
| Hilali/Khan | And the likeness of those who spend their wealth seeking Allahs Pleasure while they in their ownselves are sure and certain that Allah will reward them (for their spending in His Cause), is the likeness of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And Allah is All-Seer of (knows well) what you do. |
| H/K/Saheeh | And the example of those who spend their wealth seeking means to the approval of Allah and assuring [reward for] themselves is like a garden on high ground which is hit by a downpour so it yields its fruits in double. And [even] if it is not hit by a downpour, then a drizzle [is sufficient]. And Allah, of what you do, is Seeing. |
| Malik | The example of those who spend their wealth to seek the pleasure of Allah and to strengthen their souls is like a garden on a high and fertile ground: when heavy rain falls on it, it yields up twice its normal produce; and if no rain falls, even a light moisture is sufficient. Whatever you do is in the sight of Allah.[265] |
| QXP | On the other hand, there are people who keep their wealth open for the society in sincere submission to Allah, not for show off, and not for putting anyone under obligation. They have joined hands with Allah in Purpose and have strengthened their "Self" (13:33). They have achieved self-actualization and made themselves truly worthy of immortality (20:76). Remember, that a "Self" that has not been developed by giving to community in wealth or labor, merely survives ((14:17), (43:77), (69:27)). Immortality is not a spontaneous gift from Allah; men and women are candidates for it (91:9-10). Such people are creating the Paradise of their own making that is ever-blooming; rain or shine. This glad tiding is relayed to you from Allah. Who can be a better Watcher and Guarantor of explaining the intricacies of your psyche and actions than the One Who created you? |
| Maulana Ali | And the parable of those who spend their wealth to seek Allah's pleasure and for the strengthening of their souls is as the parable of a garden on elevated ground, upon which heavy rain falls, so it brings forth its fruit twofold; but if heavy rain falls not on it, light rain (suffices). And Allah is Seer of what you do. |
| Free Minds | And the example of those who spend their money seeking God's grace, and to save their souls, is like the example of a garden on a high ground which is subjected to a heavy rain, and because of that it produces double its crop! And if no heavy rain comes, then light rain is enough. And God is Seer over all you do. |
| Qaribullah | But those who give away their wealth with a desire to please Allah and to reassure themselves are like a garden on a hillside, if heavy rain strikes it, it yields up twice its normal crop, and if heavy rain does not strike it, then light rain. Allah is the Seer of what you do. |
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| George Sale | And the likeness of those who lay out their substance from a desire to please God, and for an establishment for their souls, is as a garden on a hill, on which a violent rain falleth, and it bringeth forth its fruits twofold; and if a violent rain falleth not on it, yet the dew falleth thereon: And God seeth that which ye do. |
| JM Rodwell | And the likeness of those who expend their substance from a desire to please God, and for the stablishing of their souls, is as a garden on a hill, on which the heavy rain falleth, and it yieldeth its fruits twofold; and even if a heavy rain fall not on it |
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| Asad | And the parable of those who spend their possessions out of a longing to please God, and out of their own inner certainty, is that of a garden on high, fertile ground: a rainstorm smites it, and thereupon it brings forth its fruit twofold; and if no rainstorm smites it, soft rain [falls upon it]. And God sees all that you do. |
al-Baqarah 002:266
| 2:266 ايود احدكم ان تكون له جنة من نخيل واعناب تجري من تحتها الانهار له فيها من كل الثمرات واصابه الكبر وله ذرية ضعفاء فاصابها اعصار فيه نار فاحترقت كذلك يبين الله لكم الايات لعلكم تتفكرون |
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| Transliteration | Ayawaddu ahadukum an takoona lahu jannatun min nakheelin waaAAnabin tajree min tahtiha al-anharu lahu feeha min kulli alththamarati waasabahu alkibaru walahu thurriyyatun duAAafao faasabaha iAAsarun feehi narun faihtaraqat kathalika yubayyinu Allahu lakumu al-ayati laAAallakum tatafakkaroona |
| Literal | Does one of you (like that to) be for him a treed garden from palm trees and grapes, the rivers flow from below/beneath it . For him in it (are) from all the fruits, and old age struck him , and for him (are) weak descendants, (then) a twister/tornado in it fire, struck it, so it burnt. That is how God clarifies/explains to you the signs/evidences , maybe you think. |
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| Yusuf Ali | Does any of you wish that he should have a garden with date-palms and vines and streams flowing underneath, and all kinds of fruit, while he is stricken with old age, and his children are not strong (enough to look after themselves)- that it should be caught in a whirlwind, with fire therein, and be burnt up? Thus doth Allah make clear to you (His) Signs; that ye may consider. |
| Pickthal | Would any of you like to have a garden of palm-trees and vines, with rivers flowing underneath it, with all kinds of fruit for him therein; and old age hath stricken him and he hath feeble offspring; and a fiery whirlwind striketh it and it is (all) consumed by fire. Thus Allah maketh plain His revelations unto you, in order that ye may give thought. |
| Arberry | Would any of you wish to have a garden of palms and vines, with rivers flowing beneath it, and all manner of fruit there for him, then old age smites him, and he has seed, but weaklings, then a whirlwind with fire smites it, and it is consumed? So God makes clear the signs to you; haply you will reflect. |
| Shakir | Does one of you like that he should have a garden of palms and vines with streams flowing beneath it; he has in it all kinds of fruits; and old age has overtaken him and he has weak offspring, when, (lo!) a whirlwind with fire in it smites it so it becomes blasted; thus Allah makes the communications clear to you, that you may reflect. |
| Sarwar | Satan threatens you with poverty and commands you to commit sin. God promises you forgiveness and favors. God is Munificent and All-knowing. |
| Khalifa | Does any of you wish to own a garden of palm trees and grapes, with flowing streams and generous crops, then, just as he grows old, and while his children are still dependent on him, a holocaust strikes and burns up his garden? GOD thus clarifies the revelations for you, that you may reflect. |
| Hilali/Khan | Would any of you wish to have a garden with date-palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is striken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt? Thus does Allah make clear His Ayat (proofs, evidences, verses) to you that you may give thought. |
| H/K/Saheeh | Would one of you like to have a garden of palm trees and grapevines underneath which rivers flow in which he has from every fruit? But he is afflicted with old age and has weak offspring, and it is hit by a whirlwind containing fire and is burned. Thus does Allah make clear to you [His] verses that you might give thought. |
| Malik | Would any one of you like that his garden, which is full of palm trees, grape vines, and all kinds of fruits and watered by running streams, be blasted and consumed by a fiery whirlwind at the time when he has become too old and his children are too feeble to earn anything? Thus Allah makes His revelations clear to you so that you may ponder over them.[266] |
| QXP | Would any of you wish that he had a beautiful, bountiful garden of dates and vineyards with rivulets flowing underneath it, but while age catches up on him and he has feeble offspring, a fiery tornado suddenly strikes and consumes it? This is how Allah wants you to reflect upon the Long Term. Your contribution to the society ensures you the Garden which neither a tornado, nor a hurricane dare take away from you (15:48). |
| Maulana Ali | Does one of you like to have a garden of palms and vines with streams flowing in it -- he has therein all kinds of fruits -- and old age has overtaken him and he has weak offspring; when (lo!) a whirlwind with fire in it smites it so it becomes blasted. Thus Allah makes the messages clear to you that you may reflect. |
| Free Minds | Does anyone of you desire that he have a garden with palm trees and grapevines, and rivers flowing beneath it, and in it for him are all kinds of fruits, then he is afflicted with old age and his progeny is weak, and a whirlwind with fire strikes it and it all burns? It is thus that God makes clear for you the signs that you may reflect. |
| Qaribullah | Would any one of you, being welladvanced in age with helpless children, wish to have a garden of palmtrees, vines and all manner of fruits watered by running streams struck and burned by a fiery whirlwind? Even so, Allah makes plain to you His signs, in order that you give thought. |
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| George Sale | Doth any of you desire to have a garden of palm-trees and vines, through which rivers flow, wherein he may have all kinds of fruits, and that he may attain to old age, and have a weak off-spring? Then a violent fiery wind shall strike it, so that it shall be burned. Thus God declareth his signs unto you, that ye may consider. |
| JM Rodwell | Desireth any one of you a garden of palms and vines through which rivers flow, in which he may have every fruit, and that old age should surprise him there, and that his offspring should be weakly, and that then a fiery violent wind shall strike it so that |
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| Asad | Would any of you like to have a garden of date-palms and vines, through which running waters flow, and have all manner of fruit therein - and then be overtaken by old age, with only weak children to [look after] him-and then [see] it smitten by a fiery whirlwind and utterly scorched? In this way God makes clear His messages unto you, so that you might take thought. |
al-Baqarah 002:267
| 2:267 ياايها الذين امنوا انفقوا من طيبات ماكسبتم ومما اخرجنا لكم من الارض ولاتيمموا الخبيث منه تنفقون ولستم باخذيه الا ان تغمضوا فيه واعلموا ان الله غني حميد |
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| Transliteration | Ya ayyuha allatheena amanoo anfiqoo min tayyibati ma kasabtum wamimma akhrajna lakum mina al-ardi wala tayammamoo alkhabeetha minhu tunfiqoona walastum bi-akhitheehi illa an tughmidoo feehi waiAAlamoo anna Allaha ghaniyyun hameedun |
| Literal | You, you those who believed, spend from (the) goodnesses (of) what you gathered/earned and from what We brought out for you from the earth , and do not intend/specify (choose) the bad/spoiled from it, you spend and you are not taking/receiving it, except that you obscure/find fault in it, and know that God (is) rich, praiseworthy/commendable. |
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| Yusuf Ali | O ye who believe! Give of the good things which ye have (honourably) earned, and of the fruits of the earth which We have produced for you, and do not even aim at getting anything which is bad, in order that out of it ye may give away something, when ye yourselves would not receive it except with closed eyes. And know that Allah is Free of all wants, and worthy of all praise. |
| Pickthal | O ye who believe! Spend of the good things which ye have earned, and of that which We bring forth from the earth for you, and seek not the bad (with intent) to spend thereof (in charity) when ye would not take it for yourselves save with disdain; and know that Allah is Absolute, Owner of Praise. |
| Arberry | O believers, expend of the good things you have earned, and of that We have produced for you from the earth, and intend not the corrupt of it for your expending; for you would never take it yourselves, except you closed an eye on it; and know that God is All-sufficient, All-laudable. |
| Shakir | O you who believe! spend (benevolently) of the good things that you earn and or what We have brought forth for you out of the earth, and do not aim at what is bad that you may spend (in alms) of it, while you would not take it yourselves unless you have its price lowered, and know that Allah is Self-sufficient, Praiseworthy. |
| Sarwar | God gives wisdom to anyone whom He wants. Whoever is given wisdom, certainly, has received much good. Only people of reason can grasp this. |
| Khalifa | O you who believe, you shall give to charity from the good things you earn, and from what we have produced for you from the earth. Do not pick out the bad therein to give away, when you yourselves do not accept it unless your eyes are closed. You should know that GOD is Rich, Praiseworthy. |
| Hilali/Khan | O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that Allah is Rich (Free of all wants), and Worthy of all praise. |
| H/K/Saheeh | O you who have believed, spend from the good things which you have earned and from that which We have produced for you from the earth. And do not aim toward the defective therefrom, spending [from that] while you would not take it [yourself] except with closed eyes. And know that Allah is Free of need and Praiseworthy. |
| Malik | O believers, spend in Allah’s Way the best portion of the wealth you have lawfully earned and that which We have produced for you from the earth, and do not pick out for charity those worthless things that you yourselves would not accept but with closed eyes. Bear in mind that Allah is Self-Sufficient, Praiseworthy.[267] |
| QXP | O You who have chosen to be graced with belief! Spend on others the good things you have honorably earned with hard work, whether it is from the product of industry or from the produce of the earth. Do not give away something that you won't like to receive except with closed eyes. Know that Allah, the Rich, Owner of Praise, provides you indiscriminately and without return. |
| Maulana Ali | O you who believe, spend of the good things that you earn and of that which We bring forth for you out of the earth, and aim not at the bad to spend thereof, while you would not take it yourselves unless you connive at it. And know that Allah is Self-sufficient, Praiseworthy. |
| Free Minds | O you who believe, spend from the good things that you have earned, and from what We have brought forth from the Earth. And do not choose the rotten out of it to give, while you would not take it yourselves unless you close your eyes regarding it. And know that God is Rich, Praiseworthy. |
| Qaribullah | Believers, spend of the good you have earned and of that which We have brought out of the earth for you. And do not intend the bad of it for your spending; while you would never take it yourselves, except you closed an eye on it. Know that Allah is Rich, the Praised. |
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| George Sale | O true believers bestow alms of the good things which ye have gained, and of that which we have produced for you out of the earth, and choose not the bad thereof, to give it in alms, such as ye would not accept your selves, otherwise than by connivance: And know that God is rich and worthy to be praised. |
| JM Rodwell | O ye who believe! bestow alms of the good things which ye have acquired, and of that which we have brought forth for you out of the earth, and choose not the bad for almsgiving, Such as ye would accept yourselves only by connivance: and know that God is Ri |
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| Asad | O you who have attained to faith! Spend on others out of the good things which you may have acquired, and out of that which We bring forth for you from the earth; and choose not for your spending the bad things which you yourselves would not accept without averting your eyes in disdain. And know that God is self-sufficient, ever to be praised. |
al-Baqarah 002:268
| 2:268 الشيطان يعدكم الفقر ويامركم بالفحشاء والله يعدكم مغفرة منه وفضلا والله واسع عليم |
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| Transliteration | Alshshaytanu yaAAidukumu alfaqra waya/murukum bialfahsha-i waAllahu yaAAidukum maghfiratan minhu wafadlan waAllahu wasiAAun AAaleemun |
| Literal | The devil promises you the poverty/grief and orders/commands you with enormous/atrocious deeds , and God promises you forgiveness from Him and grace/favour , and God (is) extended/abundant , knowledgeable. |
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| Yusuf Ali | The Evil one threatens you with poverty and bids you to conduct unseemly. Allah promiseth you His forgiveness and bounties. And Allah careth for all and He knoweth all things. |
| Pickthal | The devil promiseth you destitution and enjoineth on you lewdness. But Allah promiseth you forgiveness from Himself with bounty. Allah is All-Embracing, All-knowing. |
| Arberry | Satan promises you poverty, and bids you unto indecency; but God promises you His pardon and His bounty; and God is All-embracing, All-knowing. |
| Shakir | Shaitan threatens you with poverty and enjoins you to be niggardly, and Allah promises you forgiveness from Himself and abundance; and Allah is Ample-giving, Knowing. |
| Sarwar | Believers, do not make your charities fruitless by reproachfully reminding the recipient of your favor or making them feel insulted, like the one who spends his property to show off and who has no faith in God or belief in the Day of Judgment. The example of his deed is as though some soil has gathered on a rock and after a rain fall it turns hard and barren. Such people can not benefit from what they have earned. God does not guide the unbelievers. |
| Khalifa | The devil promises you poverty and commands you to commit evil, while GOD promises you forgiveness from Him and grace. GOD is Bounteous, Omniscient. |
| Hilali/Khan | Shaitan (Satan) threatens you with poverty and orders you to commit Fahsha (evil deeds, illegal sexual intercourse, sins etc.); whereas Allah promises you Forgiveness from Himself and Bounty, and Allah is All-Sufficient for His creatures needs, All-Knower. |
| H/K/Saheeh | Satan threatens you with poverty and orders you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and Knowing. |
| Malik | Satan threatens you with poverty and prompts you to commit what is indecent, while Allah promises you His forgiveness and bounties, and Allah has boundless knowledge.[268] |
| QXP | Satan, your selfish desire, scares you with poverty; that if you spent on others, you might become destitute. It teaches you stinginess to the extent of shame. Allah, the All-Embracing, All-Knowing promises you the protection of Forgiveness from Himself, and abundant Bounty. (And, In the Divine Order, the society would return to you more than you spend on it). |
| Maulana Ali | The devil threatens you with poverty and enjoins you to be niggardly, and Allah promises you forgiveness from Himself and abundance. And Allah is Ample-giving, Knowing: |
| Free Minds | The devil promises you poverty and orders you to evil, while God promises forgiveness from Him and favour. God is Encompassing, Knowledgeable. |
| Qaribullah | satan promises you with poverty and orders you to commit what is indecent. But Allah promises you His Forgiveness and bounty from Him. Allah is the Embracer, the Knower. |
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| George Sale | The devil threateneth you with poverty, and commandeth you filthy covetousness, but God promiseth you pardon from himself and abundance: God bounteous and wise. |
| JM Rodwell | Satan menaceth you with poverty, |
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| Asad | Satan threatens you with the prospect of poverty and bids you to be niggardly, whereas God promises you His forgiveness and bounty; and God is infinite, all-knowing, |
al-Baqarah 002:269
| 2:269 يؤتي الحكمة من يشاء ومن يؤت الحكمة فقد اوتي خيرا كثيرا ومايذكر الا اولوا الالباب |
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| Transliteration | Yu/tee alhikmata man yashao waman yu/ta alhikmata faqad ootiya khayran katheeran wama yaththakkaru illa oloo al-albabi |
| Literal | He gives the wisdom (to) whom He wills/wants, and who is given the wisdom, so he had been given much goodness/wealth, and none mentions/remembers except (those) of the pure minds/hearts . |
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| Yusuf Ali | He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding. |
| Pickthal | He giveth wisdom unto whom He will, and he unto whom wisdom is given, he truly hath received abundant good. But none remember except men of understanding. |
| Arberry | He gives the Wisdom to whomsoever He will, and whoso is given the Wisdom, has been given much good; yet none remembers but men possessed of minds. |
| Shakir | He grants wisdom to whom He pleases, and whoever is granted wisdom, he indeed is given a great good and none but men of understanding mind. |
| Sarwar | (What do you think of the case) of one of you who wishes to have a garden of palm-trees and grapes with water flowing therein and producing all kinds of fruits, especially if he is well advanced in age and has weak children who need support, and then a hurricane with fire in it strikes the garden and burns it to the ground? This is how God explains to you His evidence so that you may think. |
| Khalifa | He bestows wisdom upon whomever He chooses, and whoever attains wisdom, has attained a great bounty. Only those who possess intelligence will take heed. |
| Hilali/Khan | He grants Hikmah to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding. |
| H/K/Saheeh | He gives wisdom to whom He wills, and whoever has been given wisdom has certainly been given much good. And none will remember except those of understanding. |
| Malik | He grants wisdom to whom He pleases; and whoever is granted wisdom is indeed given a great wealth, yet none except people of understanding learn a lesson from it.[269] |
| QXP | He bestows wisdom according to His Laws ((12:22), (28:14)). And whoever is granted wisdom has indeed been granted a great wealth. And only people of understanding remain mindful of what they learn. (Using their perceptual and conceptual faculties can help the humans attain wisdom (17:36)). |
| Maulana Ali | He grants wisdom to whom he pleases. And whoever is granted wisdom, he indeed is given a great good. And none mind but men of understanding. |
| Free Minds | He grants wisdom to whom He chooses, and whoever is granted wisdom, has been given much good. Only those with understanding will remember. |
| Qaribullah | He gives wisdom to whom He will, and he who is given wisdom has been given a lot of good. Yet none will remember except the owners of minds. |
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| George Sale | He giveth wisdom unto whom he pleaseth, and he unto whom wisdom is given, hath received much good: But none will consider, except the wise of heart. |
| JM Rodwell | He giveth wisdom to whom He will: and he to whom wisdom is given, hath had much good given him; but none will bear it in mind, except the wise of heart. |
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| Asad | granting wisdom unto whom He wills: and whoever is granted wisdom has indeed been granted wealth abundant. But none bears this in mind save those who are endowed with insight. |
al-Baqarah 002:270
| 2:270 وماانفقتم من نفقة او نذرتم من نذر فان الله يعلمه وماللظالمين من انصار |
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| Transliteration | Wama anfaqtum min nafaqatin aw nathartum min nathrin fa-inna Allaha yaAAlamuhu wama lilththalimeena min ansarin |
| Literal | And what you spent from an expense/expenditure, or you made a duty/vow (on yourselves) from a duty/vow , so then God knows it, and (there are) no victoriors/saviors for the unjust/oppressive. |
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| Yusuf Ali | And whatever ye spend in charity or devotion, be sure Allah knows it all. But the wrong-doers have no helpers. |
| Pickthal | Whatever alms ye spend or vow ye vow, lo! Allah knoweth it. Wrong-doers have no helpers. |
| Arberry | And whatever expenditure you expend, and whatever vow you vow, surely God knows it. No helpers have the evildoers. |
| Shakir | And whatever alms you give or (whatever) vow you vow, surely Allah knows it; and the unjust shall have no helpers. |
| Sarwar | God knows all about whatever you spend for His cause or any vows that you make. The unjust people have no helper. |
| Khalifa | Any charity you give, or a charitable pledge you fulfill, GOD is fully aware thereof. As for the wicked, they will have no helpers. |
| Hilali/Khan | And whatever you spend for spendings (e.g., in Sadaqah - charity, etc. for Allahs Cause) or whatever vow you make, be sure Allah knows it all. And for the Zalimoon (wrong-doers, etc.) there are no helpers. |
| H/K/Saheeh | And whatever you spend of expenditures or make of vows indeed, Allah knows of it. And for the wrongdoers there are no helpers. |
| Malik | Whatever you spend in charity or whatever vow you make, surely Allah knows it. The wrongdoers shall have no helpers.[270] |
| QXP | Whatever you spend on others or whatever pledge you make, Allah knows it. Those who do wrong by withholding charity shall have none to help them. |
| Maulana Ali | And whatever alms you give or (whatever) vow you vow, Allah surely knows it. And the wrongdoers shall have no helpers. |
| Free Minds | And whatever you spend out of your monies, or whatever you pledge as a promise, then God knows it. The wicked have no supporters. |
| Qaribullah | Whatever you spend and whatever vows you make are known to Allah. The harmdoers shall have none to help them. |
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| George Sale | And whatever alms ye shall give, or whatever vow ye shall vow, verily God knoweth it; but the ungodly shall have none to help them. |
| JM Rodwell | And whatever alms ye shall give, or whatever vow ye shall vow, of a truth God knoweth it: but they who act unjustly shall have no helpers. |
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| Asad | For, whatever you may spend on others, or whatever you may vow [to spend], verily, God knows it; and those who do wrong [by withholding charity] shall have none to succour them. |
al-Baqarah 002:271
| 2:271 ان تبدوا الصدقات فنعما هي وان تخفوها وتؤتوها الفقراء فهو خيرلكم ويكفر عنكم من سيئاتكم والله بما تعملون خبير |
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| Transliteration | In tubdoo alssadaqati faniAAimma hiya wa-in tukhfooha watu/tooha alfuqaraa fahuwa khayrun lakum wayukaffiru AAankum min sayyi-atikum waAllahu bima taAAmaloona khabeerun |
| Literal | If you show the charities, so it is blessed/praised, and if you hide it and you bring/give (to) the poor/needy ,so it is better for you, and He covers/substitutes from you, from your sins/crimes, and God (is) with what you make/do informed/experienced. |
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| Yusuf Ali | If ye disclose (acts of) charity, even so it is well, but if ye conceal them, and make them reach those (really) in need, that is best for you: It will remove from you some of your (stains of) evil. And Allah is well acquainted with what ye do. |
| Pickthal | If ye publish your almsgiving, it is well, but if ye hide it and give it to the poor, it will be better for you, and will atone for some of your ill-deeds. Allah is Informed of what ye do. |
| Arberry | If you publish your freewill offerings, it is excellent; but if you conceal them, and give them to the poor, that is better for you, and will acquit you of your evil deeds; God is aware of the things you do. |
| Shakir | If you give alms openly, it is well, and if you hide it and give it to the poor, it is better for you; and this will do away with some of your evil deeds; and Allah is aware of what you do. |
| Sarwar | It is not bad to give alms in public. However if you give them privately to the poor, it would be better for you and an expiation for some of your sins. God is Well-Aware of what you do. |
| Khalifa | If you declare your charities, they are still good. But if you keep them anonymous, and give them to the poor, it is better for you, and remits more of your sins. GOD is fully Cognizant of everything you do. |
| Hilali/Khan | If you disclose your Sadaqat (alms-giving), it is well, but if you conceal it, and give it to the poor, that is better for you. (Allah) will forgive you some of your sins. And Allah is Well-Acquainted with what you do. |
| H/K/Saheeh | If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you, and He will remove from you some of your misdeeds [thereby]. And Allah, with what you do, is [fully] Acquainted. |
| Malik | To give charity in public is good, but to give to the poor in private is better and will remove from you some of your sins. Allah is aware of your actions.[271] |
| QXP | If you disclose your charities, it is well, but if you give in secret to the needy, it will be better for you. This kind of giving has the power of erasing the imprints of your ill deeds on your "Self". This Law has been decreed by Allah Who knows the interrelations of all your actions within and without your personality. |
| Maulana Ali | If you manifest charity, how excellent it is! And if you hide it and give it to the poor, it is good for you. And it will do away with some of your evil deeds; and Allah is Aware of what you do. |
| Free Minds | If you openly give charity, then it is acceptable; but if you conceal it and give it to the poor, then that is better for you. And He cancels some of your sins; and God is Expert to all that you do. |
| Qaribullah | If you reveal your charity it is good, but to give charity to the poor in private is better and will acquit you from some of your evil deeds. Allah is Knowledgeable of what you do. |
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| George Sale | If ye make your alms to appear, it is well; but if ye conceal them, and give them unto the poor, this will be better for you, and will atone for your sins: And God is well informed of that which ye do. |
| JM Rodwell | Give ye your alms openly? it is well. Do ye conceal them and give them to the poor? This, too, will be of advantage to you, and will do away your sins: and God is cognisant of your actions. |
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| Asad | If you do deeds of charity openly, it is well; but if you bestow it upon the needy in secret, it will be even better for you, and it will atone for some of your bad deeds. And God is aware of all that you do. |
al-Baqarah 002:272
| 2:272 ليس عليك هداهم ولكن الله يهدي من يشاء وماتنفقوا من خير فلانفسكم وماتنفقون الا ابتغاء وجه الله وماتنفقوا من خير يوف اليكم وانتم لاتظلمون |
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| Transliteration | Laysa AAalayka hudahum walakinna Allaha yahdee man yashao wama tunfiqoo min khayrin fali-anfusikum wama tunfiqoona illa ibtighaa wajhi Allahi wama tunfiqoo min khayrin yuwaffa ilaykum waantum la tuthlamoona |
| Literal | Their guidance (is) not on you, and but God guides whom he wills/wants, and what you spend from goodness/wealth , so it is for yourselves, and you do not spend, except asking/desiring God's face/direction , and what you spend from goodness/wealth is fulfilled/completed to you, and you are not being caused injustice to/oppressed. |
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| Yusuf Ali | It is not required of thee (O Messenger), to set them on the right path, but Allah sets on the right path whom He pleaseth. Whatever of good ye give benefits your own souls, and ye shall only do so seeking the "Face" of Allah. Whatever good ye give, shall be rendered back to you, and ye shall not Be dealt with unjustly. |
| Pickthal | The guiding of them is not thy duty (O Muhammad), but Allah guideth whom He will. And whatsoever good thing ye spend, it is for yourselves, when ye spend not save in search of Allah's Countenance; and whatsoever good thing ye spend, it will be repaid to you in full, and ye will not be wronged. |
| Arberry | Thou art not responsible for guiding them; but God guides whomsoever He will. And whatever good you expend is for yourselves, for then you are expending, being desirous only of God's Face; and whatever good you expend shall be repaid to you in full, and you will not be wronged, |
| Shakir | To make them walk in the right way is not incumbent on you, but Allah guides aright whom He pleases; and whatever good thing you spend, it is to your own good; and you do not spend but to seek Allah's pleasure; and whatever good things you spend shall be paid back to you in full, and you shall not be wronged. |
| Sarwar | (Muhammad), you do not have to guide them. God guides whomever He wants. Whatever you spend for the cause of God is for your own good, provided you do not spend anything but to please God. For anything good that you may give for the cause of God, you will receive sufficient reward and no injustice will be done to you. |
| Khalifa | You are not responsible for guiding anyone. GOD is the only one who guides whoever chooses (to be guided). Any charity you give is for your own good. Any charity you give shall be for the sake of GOD. Any charity you give will be repaid to you, without the least injustice. |
| Hilali/Khan | Not upon you (Muhammad SAW) is their guidance, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allahs Countenance. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged. |
| H/K/Saheeh | Not upon you, [O Muúammad], is [responsibility for] their guidance, but Allah guides whom He wills. And whatever good you [believers] spend is for yourselves, and you do not spend except seeking the countenance of Allah. And whatever you spend of good it will be fully repaid to you, and you will not be wronged. |
| Malik | O Prophet, you are not responsible for their guidance, it is Allah Who guides whom He pleases. Whatever wealth you spend in charity, it is to your own advantage; provided you give to seek the pleasure of Allah. Whatever wealth you spend for the sake of Allah, will be paid back to you in full, and you will not be wronged.[272] |
| QXP | Your responsibility (O Messenger!) is only to show them the Right Way (and not to make them walk it). He has established Rules for attaining Guidance.(4:88). (O People!) Whatever good you give benefits your own "Self" when you spend for the sake of Allah. Any charity you give will be repaid to you, without the least injustice. |
| Maulana Ali | Their guidance is not thy duty, but Allah guides whom He pleases. And whatever good thing you spend, it is to your good. And you spend not but to seek Allah's pleasure. And whatever good thing you spend, it will be paid back to you in full, and you will not be wronged. |
| Free Minds | You are not responsible for their guidance, but it is God who will guide whoever He wishes. And whatever you spend out of goodness is for your own souls. And anything you spend should be in seeking God's presence. And whatever you spend out of goodness will be retuned to you, and you will not be wronged. |
| Qaribullah | It is not for you (Prophet Muhammad to cause) their guidance. Allah guides whom He will. Whatever good you spend is for yourselves, provided that you give it desiring the Face of Allah. And whatever good you spend shall be repaid to you in full, you shall not be harmed. |
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| George Sale | The direction of them belongeth not unto thee; but God directeth whom he pleaseth. The good that ye shall give in alms shall redound unto your selves; and ye shall not give unless out of desire of seeing the face of God. And what good thing ye shall give in alms, it shall be repaid you, and ye shall not be treated unjustly; |
| JM Rodwell | Their guidance is not thine affair, O Muhammad; but God guideth whom he pleaseth. And the good that ye shall give in alms shall redound unto yourselves; and ye shall not give but as seeking the face of God; and whatever good thing ye shall have given in al |
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| Asad | It is not for thee [O Prophet] to make people follow the right path, since it is God [alone] who guides whom He wills. And whatever good you may spend on others is for your own good, provided that you spend only out of a longing for God's countenance: for, whatever good you may spend will be repaid unto you in full, and you shall not be wronged. |
al-Baqarah 002:273
| 2:273 للفقراء الذين احصروا في سبيل الله لايستطيعون ضربا في الارض يحسبهم الجاهل اغنياء من التعفف تعرفهم بسيماهم لايسئلون الناس الحافا وماتنفقوا من خير فان الله به عليم |
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| Transliteration | Lilfuqara-i allatheena ohsiroo fee sabeeli Allahi la yastateeAAoona darban fee al-ardi yahsabuhumu aljahilu aghniyaa mina alttaAAaffufi taAArifuhum biseemahum la yas-aloona alnnasa ilhafan wama tunfiqoo min khayrin fa-inna Allaha bihi AAaleemun |
| Literal | For the poor , those who were restricted/surrounded in God's way/sake , they are not able (to go) moving/traveling in the earth/Planet Earth, the ignorant/foolish thinks/supposes them (as) rich from the purity/refrainment (dignity), you know them by their expressions/marks , they do not ask/question the people persistently , and what you spend from goodness/wealth , so that God (is) with it knowledgeable. |
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| Yusuf Ali | (Charity is) for those in need, who, in Allah's cause are restricted (from travel), and cannot move about in the land, seeking (For trade or work): the ignorant man thinks, because of their modesty, that they are free from want. Thou shalt know them by their (Unfailing) mark: They beg not importunately from all the sundry. And whatever of good ye give, be assured Allah knoweth it well. |
| Pickthal | (Alms are) for the poor who are straitened for the cause of Allah, who cannot travel in the land (for trade). The unthinking man accounteth them wealthy because of their restraint. Thou shalt know them by their mark: They do not beg of men with importunity. And whatsoever good thing ye spend, lo! Allah knoweth it. |
| Arberry | it being for the poor who are restrained in the way of God, and are unable to journey in the land; the ignorant man supposes them rich because of their abstinence, but thou shalt know them by their mark -- they do not beg of men importunately. And whatever good you expend, surely God has knowledge of it. |
| Shakir | (Alms are) for the poor who are confined in the way of Allah-- they cannot go about in the land; the ignorant man thinks them to be rich on account of (their) abstaining (from begging); you can recognise them by their mark; they do not beg from men importunately; and whatever good thing you spend, surely Allah knows it. |
| Sarwar | (If the recipients of charity are) the poor whose poverty, because of their striving for the cause of God, has become an obstacle for them, and who do not have the ability to travel in the land, they seem rich compared to the ignorant, because of their modest behavior. You would know them by their faces. They would never earnestly ask people for help. God knows well whatever wealth you spend for the cause of God. |
| Khalifa | Charity shall go to the poor who are suffering in the cause of GOD, and cannot emigrate. The unaware may think that they are rich, due to their dignity. But you can recognize them by certain signs; they never beg from the people persistently. Whatever charity you give, GOD is fully aware thereof. |
| Hilali/Khan | (Charity is) for Fuqara (the poor), who in Allahs Cause are restricted (from travel), and cannot move about in the land (for trade or work). The one who knows them not, thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all. And whatever you spend in good, surely Allah knows it well. |
| H/K/Saheeh | [Charity is] for the poor who have been restricted for the cause of Allah, unable to move about in the land. An ignorant [person] would think them self-sufficient because of their restraint, but you will know them by their [characteristic] sign. They do not ask people persistently [or at all]. And whatever you spend of good indeed, Allah is Knowing of it. |
| Malik | Charity is for those needy people who are engaged so much in the cause of Allah that they cannot move about in the land to earn their livelihood: the ignorant think that they are wealthy on account of their modest behavior. You can recognize them by their look because they do not make insistent demands on people. Whatever you spend on them, surely Allah knows it.[273] |
| QXP | And give to the needy who are suffering in the Cause of Allah and cannot emigrate and those who are unable to go about the earth in search of livelihood. One, who is unaware of their condition, might think they are free from want, because they abstain from begging. But you can recognize them by the marks on their faces because they do not ask people insistently. Whatever good thing you spend on them, Allah is Aware of it. |
| Maulana Ali | (Charity) is for the poor who are confined in the way of Allah, they cannot go about in the land; the ignorant man thinks them to be rich on account of (their) abstaining (from begging). Thou canst recognize them by their maker -- they beg not of men importunately. And whatever good thing you spend, surely Allah is Knower of it. |
| Free Minds | As for the poor who face hardship in the cause of God, and they cannot leave the land; the ignorant ones think they are rich from their modesty; you know them by their features, they do not ask the people repeatedly. And what you spend out of goodness, God is fully aware of it. |
| Qaribullah | (Charity is) for the poor who are restrained in the way of Allah, and are unable to journey in the land. The ignorant take them to be rich because of their abstinence. But you can recognize them by their signs. They do not persistently beg people. Whatever good you give is known to Allah. |
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| George Sale | unto the poor who are wholly employed in fighting for the religion of God, and cannot go to and fro in the earth; whom the ignorant man thinketh rich, because of their modesty: Thou shalt know them by this mark, they ask not men with importunity; and what good ye shall give in alms, verily God knoweth it. |
| JM Rodwell | There are among you the poor, who being shut up to fighting for the cause of God, have it not in their power to strike out into the earth for riches. Those who know them not, think them rich because of their modesty. By this their token thou shalt know the |
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| Asad | [And give] unto [such of] the needy who, being wholly wrapped up in God's cause, are unable to go about the earth [in search of livelihood]. He who is unaware [of their condition] might think that they are wealthy, because they abstain [from begging]; [but] thou canst recognize them by their special mark: they do not beg of men with importunity. And whatever good you may spend [on them], verily, God knows it all. |
al-Baqarah 002:274
| 2:274 الذين ينفقون اموالهم بالليل والنهار سرا وعلانية فلهم اجرهم عند ربهم ولاخوف عليهم ولاهم يحزنون |
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| Transliteration | Allatheena yunfiqoona amwalahum biallayli waalnnahari sirran waAAalaniyatan falahum ajruhum AAinda rabbihim wala khawfun AAalayhim wala hum yahzanoona |
| Literal | Those who spend their properties/wealths at the night and the daytime secretly and openly/publicly ,so for them (is) their reward/fee at their Lord, and no fear on them, and nor they be sad/grieving. |
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| Yusuf Ali | Those who (in charity) spend of their goods by night and by day, in secret and in public, have their reward with their Lord: on them shall be no fear, nor shall they grieve. |
| Pickthal | Those who spend their wealth by night and day, by stealth and openly, verily their reward is with their Lord, and their shall no fear come upon them neither shall they grieve. |
| Arberry | Those who expend their wealth night and day, secretly and in public, their wage awaits them with their Lord, and no fear shall be on them, neither shall they sorrow. |
| Shakir | (As for) those who spend their property by night and by day, secretly and openly, they shall have their reward from their Lord and they shall have no fear, nor shall they grieve. |
| Sarwar | Those who spend their property for the cause of God, any time during the day or night, in public or in private, will receive their reward from their Lord. There will be no fear for them nor will they grieve. |
| Khalifa | Those who give to charity night and day, secretly and publicly, receive their recompense from their Lord; they will have nothing to fear, nor will they grieve. |
| Hilali/Khan | Those who spend their wealth (in Allahs Cause) by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve. |
| H/K/Saheeh | Those who spend their wealth [in Allah's way] by night and by day, secretly and publicly they will have their reward with their Lord. And no fear will there be concerning them, nor will they grieve. |
| Malik | Those who spend their wealth in charity by night and day, secretly and openly, they will have their reward from their Lord. They shall have nothing to fear or to regret.[274] |
| QXP | Those who spend their wealth on the needy, by night and by day, secretly or publicly, have their reward with their Sustainer. They shall have nothing to fear or regret. |
| Maulana Ali | Those who spend their wealth by night and day, privately and publicly, their reward is with their Lord; and they have no fear, nor shall they grieve. |
| Free Minds | Those who spend their money in the night and in the day, secretly and openly, they will have their reward with their Lord, there is no fear over them nor will they grieve. |
| Qaribullah | Those who spend their wealth by day and by night, in private and in public, their wage is with their Lord, and no fear shall be on them, neither shall they sorrow. |
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| George Sale | They who distribute alms of their substance night and day, in private and in public, shall have their reward with their Lord; on them shall no fear come, neither shall they be grieved. |
| JM Rodwell | They who give away their substance in alms, by night and day, in private and in public, shall have their reward with their Lord: no fear shall come on them, neither shall they be put to grief. |
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| Asad | Those who spend their possessions [for the sake of God] by night and by day, secretly and openly, shall have their reward with their Sustainer; and no fear need they have, and neither shall they grieve. |
al-Baqarah 002:275
| 2:275 الذين ياكلون الربا لايقومون الا كما يقوم الذي يتخبطه الشيطان من المس ذلك بانهم قالوا انما البيع مثل الربا واحل الله البيع وحرم الربا فمن جاءه موعظة من ربه فانتهى فله ماسلف وامره الى الله ومن عاد فاولئك اصحاب النار هم فيها خالدون |
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| Transliteration | Allatheena ya/kuloona alrriba la yaqoomoona illa kama yaqoomu allathee yatakhabbatuhu alshshaytanu mina almassi thalika bi-annahum qaloo innama albayAAu mithlu alrriba waahalla Allahu albayAAa waharrama alrriba faman jaahu mawAAithatun min rabbihi faintaha falahu ma salafa waamruhu ila Allahi waman AAada faola-ika as-habu alnnari hum feeha khalidoona |
| Literal | Those who eat the growth/interest/usury , they do not stand/keep up except as (that who) stands/keeps up who the devil strikes/touches him from the madness, that (is) because they (E) said: "But the selling/trading (is) equal/similar/alike (to) the growth/interest/usury , and God permitted/allowed the selling/trading and forbade the growth/interest/usury ." So who came to him (got) a warning/advice from his Lord, so he ended/stopped , so for him what preceded/past , and his matter/affair (is) to God, and who returned , so those are the fire's owners/company , they are in it immortally/eternally . |
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| Yusuf Ali | Those who devour usury will not stand except as stand one whom the Evil one by his touch Hath driven to madness. That is because they say: "Trade is like usury," but Allah hath permitted trade and forbidden usury. Those who after receiving direction from their Lord, desist, shall be pardoned for the past; their case is for Allah (to judge); but those who repeat (The offence) are companions of the Fire: They will abide therein (for ever). |
| Pickthal | Those who swallow usury cannot rise up save as he ariseth whom the devil hath prostrated by (his) touch. That is because they say: Trade is just like usury; whereas Allah permitteth trading and forbiddeth usury. He unto whom an admonition from his Lord cometh, and (he) refraineth (in obedience thereto), he shall keep (the profits of) that which is past, and his affair (henceforth) is with Allah. As for him who returneth (to usury) - Such are rightful owners of the Fire. They will abide therein. |
| Arberry | Those who devour usury shall not rise again except as he rises, whom Satan of the touch prostrates; that is because they say, 'Trafficking (trade) is like usury.' God has permitted trafficking, and forbidden usury. Whosoever receives an admonition from his Lord and gives over, he shall have his past gains, and his affair is committed to God; but whosoever reverts -- those are the inhabitants of the Fire, therein dwelling forever. |
| Shakir | Those who swallow down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise. That is because they say, trading is only like usury; and Allah has allowed trading and forbidden usury. To whomsoever then the admonition has come from his Lord, then he desists, he shall have what has already passed, and his affair is in the hands of Allah; and whoever returns (to it)-- these arc the inmates of the fire; they shall abide in it. |
| Sarwar | Those who take unlawful interest will stand before God (on the Day of Judgment) as those who suffer from a mental imbalance because of Satan's touch; they have said that trade is just like unlawful interest. God has made trade lawful and has forbidden unlawful interest. One who has received advice from his Lord and has stopped committing sins will be rewarded for his previous good deeds. His affairs will be in the hands of God. But one who turns back to committing sins will be of the dwellers of hell wherein he will live forever. |
| Khalifa | Those who charge usury are in the same position as those controlled by the devil's influence. This is because they claim that usury is the same as commerce. However, GOD permits commerce, and prohibits usury. Thus, whoever heeds this commandment from his Lord, and refrains from usury, he may keep his past earnings, and his judgment rests with GOD. As for those who persist in usury, they incur Hell, wherein they abide forever. |
| Hilali/Khan | Those who eat Riba (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitan (Satan) leading him to insanity. That is because they say: "Trading is only like Riba (usury)," whereas Allah has permitted trading and forbidden Riba (usury). So whosoever receives an admonition from his Lord and stops eating Riba (usury) shall not be punished for the past; his case is for Allah (to judge); but whoever returns (to Riba (usury)), such are the dwellers of the Fire - they will abide therein. |
| H/K/Saheeh | Those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity. That is because they say, "Trade is [just] like interest." But Allah has permitted trade and has forbidden interest. So whoever has received an admonition from his Lord and desists may have what is past, and his affair rests with Allah. But whoever returns to [dealing in interest or usury] those are the companions of the Fire; they will abide eternally therein. |
| Malik | Those who live on usury will not rise up before Allah except like those who are driven to madness by the touch of Satan. That is because they claim: "Trading is no different than usury, but Allah has made trading lawful and usury unlawful. He who has received the admonition from his Lord and has mended his way may keep his previous gains; Allah will be his judge. Those who turn back (repeat this crime), they shall be the inmates of hellfire wherein they will live forever.[275] |
| QXP | On the other hand are those who eat usury. In greed of money, they run around like someone who has been bitten by a snake. They claim that trade is like usury. This is not so. Trade is the return on labor that is permissible (53:39), while usury is the return on money. That is why Allah, in His Infinite Wisdom, has permitted trade and forbidden usury. One to whom the clear Admonition has come from his Sustainer, must abstain from taking usury forthwith. What he has taken in the past, he may keep and his judgment rests with Allah. (It is better for him to return the interest he has earned if possible, but the law shall not force him to do so). As for him who returns to usury, such are the rightful companions of the Fire to abide therein. (Satan=Serpent). |
| Maulana Ali | Those who swallow usury cannot arise except as he arises whom the devil prostrates by (his) touch. That is because they say, Trading is only like usuary. And Allah has allowed trading and forbidden usury. To whomsoever then the admonition has come from his Lord, and he desists, he shall have what has already passed. And his affair is in the hands of Allah. And whoever returns (to it) -- these are the companions of the Fire: therein they will abide. |
| Free Minds | Those who consume financial interest, they do not rise except as the one who is being beaten by the devil out of direct touch. That is because they have said: "Trade is like financial interest." While God has made trade lawful, and He has forbidden financial interest. Whoever has received understanding from His Lord and ceases, then he will be forgiven for what was before this and his case will be with God. But whoever returns, then they are the people of the Fire, in it they will abide eternally. |
| Qaribullah | Those who consume usury shall not rise up (from their tomb) except as he who rises in madness that satan has touched. That is because they say: 'Selling is like usury. ' Allah has permitted trading and forbidden usury. To whomsoever an exhortation comes from his Lord then he desists, he shall have his past gains, and his matter is with Allah. But whoever reverts shall be among the people of the Fire and shall remain in it for ever. |
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| George Sale | They who devour usury shall not arise from the dead, but as he ariseth whom Satan hath infected by a touch: This shall happen to them because they say. Truly selling is but as usury: And yet God hath permitted selling and forbidden usury. He therefore who when there cometh unto him an admonition from his Lord, abstaineth from usury for the future, shall have what is past forgiven him, and his affair belongeth unto God. But whoever returneth to usury, they shall be the companions of hell fire, they shall continue therein for ever. |
| JM Rodwell | They who swallow down usury, shall arise in the resurrection only as he ariseth whom Satan hath infected by his touch. This, for that they say, "Selling is only the like of usury:" and yet God hath allowed selling, and forbidden usury. He then who when thi |
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| Asad | THOSE who gorge themselves on usury behave but as he might behave whom Satan has confounded with his touch; for they say, "Buying and selling is but a kind of usury" - the while God has made buying and selling lawful and usury unlawful. Hence, whoever becomes aware of his Sustainer's admonition, and thereupon desists [from usury], may keep his past gains, and it will be for God to judge him; but as for those who return to it -they are destined for the fire, therein to abide! |
al-Baqarah 002:276
| 2:276 يمحق الله الربا ويربي الصدقات والله لايحب كل كفار اثيم |
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| Transliteration | Yamhaqu Allahu alrriba wayurbee alssadaqati waAllahu la yuhibbu kulla kaffarin atheemin |
| Literal | God nullifies/erases/destroys the growth/interest/usury , and He grows/increases the charities, and God does not love/like every (insisting) disbeliever , sinner/criminal. |
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| Yusuf Ali | Allah will deprive usury of all blessing, but will give increase for deeds of charity: For He loveth not creatures ungrateful and wicked. |
| Pickthal | Allah hath blighted usury and made almsgiving fruitful. Allah loveth not the impious and guilty. |
| Arberry | God blots out usury, but freewill offerings He augments with interest. God loves not any guilty ingrate. |
| Shakir | Allah does not bless usury, and He causes charitable deeds to prosper, and Allah does not love any ungrateful sinner. |
| Sarwar | God makes unlawful interest devoid of all blessings and causes charity to increase. God does not love sinful unbelievers. |
| Khalifa | GOD condemns usury, and blesses charities. GOD dislikes every disbeliever, guilty. |
| Hilali/Khan | Allah will destroy Riba (usury) and will give increase for Sadaqat (deeds of charity, alms, etc.) And Allah likes not the disbelievers, sinners. |
| H/K/Saheeh | Allah destroys interest and gives increase for charities. And Allah does not like every sinning disbeliever. |
| Malik | Allah has laid His curse on usury and blessed charity to prosper. Allah does not love any ungrateful sinner.[276] |
| QXP | Allah blights usury and blesses charitable deeds with prosperity. Allah does not love those who defy His Laws and drag down the potential of the human society. (Mankind will eventually realize that the interest based economic system will have to be replaced with an equitable System. Allah's Laws of Economic Dynamics erase usury and nurture welfare). |
| Maulana Ali | Allah will blot out usury, and He causes charity to prosper. And Allah loves not any ungrateful sinner. |
| Free Minds | God wipes out the financial interest and He grants growth to the charities. And God does not like any wicked sinner. |
| Qaribullah | Allah effaces usury and nurtures charity. Allah does not love any ungrateful sinner. |
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| George Sale | God shall take his blessing from usury, and shall increase alms: For God loveth no infidel, or ungodly person. |
| JM Rodwell | God will bring usury to nought, but will increase alms with usury, and God loveth no infidel, or evil person. |
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| Asad | God deprives usurious gains of all blessing, whereas He blesses charitable deeds with manifold increase. And God does not love anyone who is stubbornly ingrate and persists in sinful ways. |
al-Baqarah 002:277
| 2:277 ان الذين امنوا وعملوا الصالحات واقاموا الصلاة واتوا الزكاة لهم اجرهم عند ربهم ولاخوف عليهم ولاهم يحزنون |
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| Transliteration | Inna allatheena amanoo waAAamiloo alssalihati waaqamoo alssalata waatawoo alzzakata lahum ajruhum AAinda rabbihim wala khawfun AAalayhim wala hum yahzanoona |
| Literal | That those who believed and made/did the correct/righteous deeds, and kept up/performed the prayers, and gave/brought the charity/purification , for them at their Lord (is) their reward/wage , and no fear/fright on them and nor they be sad/grieving. |
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| Yusuf Ali | Those who believe, and do deeds of righteousness, and establish regular prayers and regular charity, will have their reward with their Lord: on them shall be no fear, nor shall they grieve. |
| Pickthal | Lo! those who believe and do good works and establish worship and pay the poor-due, their reward is with their Lord and there shall no fear come upon them neither shall they grieve. |
| Arberry | Those who believe and do deeds of righteousness, and perform the prayer, and pay the alms -- their wage awaits them with their Lord, and no fear shall be on them, neither shall they sorrow. |
| Shakir | Surely they who believe and do good deeds and keep up prayer and pay the poor-rate they shall have their reward from their Lord, and they shall have no fear, nor shall they grieve. |
| Sarwar | The righteously striving believers who are steadfast in their prayers and pay the zakat, will receive their reward from God. They will have no fear nor will they grieve. |
| Khalifa | Those who believe and lead a righteous life, and observe the Contact Prayers (Salat), and give the obligatory charity (Zakat), they receive their recompense from their Lord; they will have nothing to fear, nor will they grieve. |
| Hilali/Khan | Truly those who believe, and do deeds of righteousness, and perform As-Salat (Iqamat-as-Salat), and give Zakat, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve. |
| H/K/Saheeh | Indeed, those who believe and do righteous deeds and establish prayer and give zakah will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve. |
| Malik | Those who believe and do good deeds, establish regular prayers, and give regular charity will have their reward with their Lord. They will have nothing to fear or to regret.[277] |
| QXP | Those who believe in Allah's Laws, do works beneficial to the society, strive to establish the Divine Order and the Equitable Economic System of Zakat, have their reward with their Lord. They will have nothing to fear and no reason to be despondent. (Zakat, where everyone spends on others more than he needs (2:219), and the government is responsible for setting up this System). |
| Maulana Ali | Those who believe and do good deeds and keep up prayer and pay the poor-rate -- their reward is with their Lord; and they have no fear, nor shall they grieve. |
| Free Minds | Those who believe and do good works, and hold the contact-method, and contribute towards betterment; they will have their rewards with their Lord and there is no fear over them nor will they grieve. |
| Qaribullah | Those who believe and do good works, establish the prayers and pay the obligatory charity, will be rewarded by their Lord and will have nothing to fear or to regret. |
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| George Sale | But they who believe and do that which is right, and observe the stated times of prayer, and pay their legal alms, they shall have their reward with their Lord: There shall come no fear on them, neither shall they be grieved. |
| JM Rodwell | But they who believe and do the things that are right, and observe the prayers, and pay the legal impost, they shall have their reward with their Lord: no fear shall come on them, neither shall they be put to grief. |
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| Asad | Verily, those who have attained to faith and do good works, and are constant in prayer, and dispense charity - they shall have their reward with their Sustainer, and no fear need they have, and neither shall they grieve. |
al-Baqarah 002:278
| 2:278 ياايها الذين امنوا اتقوا الله وذروا مابقي من الربا ان كنتم مؤمنين |
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| Transliteration | Ya ayyuha allatheena amanoo ittaqoo Allaha watharoo ma baqiya mina alrriba in kuntum mu/mineena |
| Literal | You, you those who believed, fear and obey God and leave what remained from the growth/interest/usury , if you were believing. |
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| Yusuf Ali | O ye who believe! Fear Allah, and give up what remains of your demand for usury, if ye are indeed believers. |
| Pickthal | O ye who believe! Observe your duty to Allah, and give up what remaineth (due to you) from usury, if ye are (in truth) believers. |
| Arberry | O believers, fear you God; and give up the usury that is outstanding, if you are believers. |
| Shakir | O you who believe! Be careful of (your duty to) Allah and relinquish what remains (due) from usury, if you are believers. |
| Sarwar | Believers, have fear of God and give up whatever unlawful interest you still demand from others, if you are indeed true believers. |
| Khalifa | O you who believe, you shall observe GOD and refrain from all kinds of usury, if you are believers. |
| Hilali/Khan | O you who believe! Be afraid of Allah and give up what remains (due to you) from Riba (usury) (from now onward), if you are (really) believers. |
| H/K/Saheeh | O you who have believed, fear Allah and give up what remains [due to you] of interest, if you should be believers. |
| Malik | O You who believe! Fear Allah and waive what is still due to you from usury if you are indeed believers; [278] |
| QXP | O You who have chosen to be graced with belief! Be mindful of the Divine Laws and give up what remains of your demand for usury, if you are really believers. |
| Maulana Ali | O you who believe, keep your duty to Allah and relinquish what remains (due) from usury, if you are believers. |
| Free Minds | O you who believe, be aware of God and give up what is left of the financial interest if you are truly believers. |
| Qaribullah | Believers, fear Allah and give up what is still due to you from usury, if you are believers; |
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| George Sale | O true believers, fear God, and remit that which remaineth of usury, if ye really believe; |
| JM Rodwell | O believers! fear God and abandon your remaining usury, if ye are indeed believers. |
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| Asad | O you who have attained to faith! Remain conscious of God. and give up all outstanding gains from usury, if you are [truly] believers; |
al-Baqarah 002:279
| 2:279 فان لم تفعلوا فاذنوا بحرب من الله ورسوله وان تبتم فلكم رؤوس اموالكم لاتظلمون ولاتظلمون |
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| Transliteration | Fa-in lam tafAAaloo fa/thanoo biharbin mina Allahi warasoolihi wa-in tubtum falakum ruoosu amwalikum la tathlimoona wala tuthlamoona |
| Literal | So if you do not make/do, so be announced to/informed with (of) a battle/war from God and His messenger, and if you repented , so for you (are) your properties/wealths/beginnings/(capital) (keep only your capital), you do not cause injustice/oppression (to others) and nor be caused injustice to/oppressed. |
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| Yusuf Ali | If ye do it not, Take notice of war from Allah and His Messenger: But if ye turn back, ye shall have your capital sums: Deal not unjustly, and ye shall not be dealt with unjustly. |
| Pickthal | And if ye do not, then be warned of war (against you) from Allah and His messenger. And if ye repent, then ye have your principal (without interest). Wrong not, and ye shall not be wronged. |
| Arberry | But if you do not, then take notice that God shall war with you, and His Messenger; yet if you repent, you shall have your principal, unwronging and unwronged. |
| Shakir | But if you do (it) not, then be apprised of war from Allah and His Messenger; and if you repent, then you shall have your capital; neither shall you make (the debtor) suffer loss, nor shall you be made to suffer loss. |
| Sarwar | If you will not give up the unlawful interest which you demand, know that you are in the state of war with God and His Messenger. But if you repent, you will have your capital without being wronged or having done wrong to others. |
| Khalifa | If you do not, then expect a war from GOD and His messenger. But if you repent, you may keep your capitals, without inflicting injustice, or incurring injustice. |
| Hilali/Khan | And if you do not do it, then take a notice of war from Allah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums). |
| H/K/Saheeh | And if you do not, then be informed of a war [against you] from Allah and His Messenger. But if you repent, you may have your principal [thus] you do no wrong, nor are you wronged. |
| Malik | or war shall be declared against you by Allah and His Messenger. If you repent, you may retain your principal, causing no loss to debtor and suffering no loss.[279] |
| QXP | And if you do it not, then know that you are at war with Allah and His Messenger. But, if you mend your ways, simply take back your capital sums. Inflict not injustice and you will not incur injustice. |
| Maulana Ali | But if you do (it) not, then be apprised of war from Allah and His Messenger; and if you repent, then you shall have your capital. Wrong not, and you shall not be wronged. |
| Free Minds | And if you will not do this, then take notice of a war from God and His messenger; but if you repent, then you will have back your principal money, you will not be wronged nor will you wrong. |
| Qaribullah | but if you do not, then take notice of war from Allah and His Messenger. Yet, if you repent, you shall have the principal of your wealth. Neither will you harm nor will you be harmed. |
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| George Sale | but if ye do it not, hearken unto war, which is declared against you from God and his Apostle: Yet if ye repent, ye shall have the capital of your money. Deal not unjustly with others, and ye shall not be dealt with unjustly. |
| JM Rodwell | But if ye do it not, then hearken for war on the part of God and his apostle: yet if ye repent, ye shall have the principal of your money. Wrong not, and ye shall not be wronged. |
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| Asad | for if you do it not, then know that you are at war with God and His Apostle. But if you repent, then you shall be entitled to [the return of] your principal : you will do no wrong, and neither will you be wronged. |
al-Baqarah 002:280
| 2:280 وان كان ذو عسرة فنظرة الى ميسرة وان تصدقوا خير لكم ان كنتم تعلمون |
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| Transliteration | Wa-in kana thoo AAusratin fanathiratun ila maysaratin waan tasaddaqoo khayrun lakum in kuntum taAAlamoona |
| Literal | And if he was of a hardship/poverty , so a consideration/glance to an easiness/prosperity , and that (E) you give charity (forgive the loan), (it is) best/better for you if you were knowing. |
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| Yusuf Ali | If the debtor is in a difficulty, grant him time Till it is easy for him to repay. But if ye remit it by way of charity, that is best for you if ye only knew. |
| Pickthal | And if the debtor is in straitened circumstances, then (let there be) postponement to (the time of) ease; and that ye remit the debt as almsgiving would be better for you if ye did but know. |
| Arberry | And if any man should be in difficulties, let him have respite till things are easier; but that you should give freewill offerings is better for you, did you but know. |
| Shakir | And if (the debtor) is in straitness, then let there be postponement until (he is in) ease; and that you remit (it) as alms is better for you, if you knew. |
| Sarwar | One who faces hardship in paying his debts must be given time until his financial condition improves. Would that you knew that waiving such a loan as charity would be better for you! |
| Khalifa | If the debtor is unable to pay, wait for a better time. If you give up the loan as a charity, it would be better for you, if you only knew. |
| Hilali/Khan | And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay, but if you remit it by way of charity, that is better for you if you did but know. |
| H/K/Saheeh | And if someone is in hardship, then [let there be] postponement until [a time of] ease. But if you give [from your right as] charity, then it is better for you, if you only knew. |
| Malik | If the debtor is in a difficulty, grant him time till it is easy for him to repay; but if you waive the sum by way of charity it will be better for you, if you understand it.[280] |
| QXP | If a debtor is in difficult circumstances, let there be postponement to a time of ease. And if you give up the loan entirely as charity, it is better for you if you did but know. |
| Maulana Ali | And if (the debtor) is in straitness, let there be postponement till (he is in) ease. And that you remit (it) as alms is better for you, if you only knew. |
| Free Minds | If the person is facing insolvency, then you shall wait until he becomes able. And if you relinquish it as a charity it is better for you if you knew. |
| Qaribullah | If he should be in hardship, then a postponement until ease; while if you give charity it is better for you if you know. |
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| George Sale | If there be an debtor under a difficulty of paying his debt, let his creditor wait till it be easy for him to do it; but if ye remit it as alms, it will be better for you, if ye knew it. |
| JM Rodwell | If any one find difficulty in discharging a debt, then let there be a delay until it be easy for him: but if ye remit it as alms it will be better for you, if ye knew it. |
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| Asad | If, however, [the debtor] is in straitened circumstances, [grant him] a delay until a time of ease; and it would be for your own good -if you but knew it -to remit [the debt entirely] by way of charity. |
al-Baqarah 002:281
| 2:281 واتقوا يوما ترجعون فيه الى الله ثم توفى كل نفس ماكسبت وهم لايظلمون |
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| Transliteration | Waittaqoo yawman turjaAAoona feehi ila Allahi thumma tuwaffa kullu nafsin ma kasabat wahum la yuthlamoona |
| Literal | And fear a day/time, you are being returned in it to God, then every self is (to be) fulfilled/completed what (it) gathered/earned , and they are not being caused injustice to/oppressed. |
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| Yusuf Ali | And fear the Day when ye shall be brought back to Allah. Then shall every soul be paid what it earned, and none shall be dealt with unjustly. |
| Pickthal | And guard yourselves against a day in which ye will be brought back to Allah. Then every soul will be paid in full that which it hath earned, and they will not be wronged. |
| Arberry | And fear a day wherein you shall be returned to God, and every soul shall be paid in full what it has earned; and they shall not be wronged. |
| Shakir | And guard yourselves against a day in which you shall be returned to Allah; then every soul shall be paid back in full what it has earned, and they shall not be dealt with unjustly. |
| Sarwar | Safeguard yourselves against the day when you will return to God and every soul will be rewarded according to its deeds without being wronged. |
| Khalifa | Beware of the day when you are returned to GOD, and every soul is paid for everything it had done, without the least injustice. |
| Hilali/Khan | And be afraid of the Day when you shall be brought back to Allah. Then every person shall be paid what he earned, and they shall not be dealt with unjustly. |
| H/K/Saheeh | And fear a Day when you will be returned to Allah. Then every soul will be compensated for what it earned, and they will not be treated unjustly. |
| Malik | Fear the Day when you shall all return to Allah; when every one shall be paid in full what they have earned and none shall be dealt with unjustly.[281] |
| QXP | And be mindful of the Day when you will be returned to Allah and every "Self" will be paid what it has earned, and they will not be wronged. |
| Maulana Ali | And guard yourselves against a day in which you will be returned to Allah. Then every soul will be paid in full what it has earned, and they will not be wronged. |
| Free Minds | And be aware of a Day when you will be returned to God then every soul will be paid what it has earned, they will not be wronged. |
| Qaribullah | Fear the Day when you shall be returned to Allah. And every soul shall be paid in full what it has earned; and they shall not be harmed. |
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| George Sale | And fear the day wherein ye shall return unto God, then shall every soul be paid what it hath gained, and they shall not be treated unjustly. |
| JM Rodwell | Fear the day wherein ye shall return to God: then shall every soul be rewarded according to its desert, and none shall have injustice done to them. |
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| Asad | And be conscious of the Day on which you shall be brought back unto God, whereupon every human being shall be repaid in full for what he has earned, and none shall be wronged . |
al-Baqarah 002:282
| 2:282 ياايها الذين امنوا اذا تداينتم بدين الى اجل مسمى فاكتبوه وليكتب بينكم كاتب بالعدل ولاياب كاتب ان يكتب كما علمه الله فليكتب وليملل الذي عليه الحق وليتق الله ربه ولايبخس منه شيئا فان كان الذي عليه الحق سفيها او ضعيفا او لايستطيع ان يمل هو فليملل وليه بالعدل واستشهدوا شهيدين من رجالكم فان لم يكونا رجلين فرجل وامراتان ممن ترضون من الشهداء ان تضل احداهما فتذكر احداهما الاخرى ولاياب الشهداء اذا مادعوا ولاتسأموا ان تكتبوه صغيرا او كبيرا الى اجله ذلكم اقسط عند الله واقوم للشهادة وادنى الا ترتابوا الا ان تكون تجارة حاضرة تديرونها بينكم فليس عليكم جناح الا تكتبوها واشهدوا اذا تبايعتم ولايضار كاتب ولاشهيد وان تفعلوا فانه فسوق بكم واتقوا الله ويعلمكم الله وا&#
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| Transliteration | Ya ayyuha allatheena amanoo itha tadayantum bidaynin ila ajalin musamman faoktuboohu walyaktub baynakum katibun bialAAadli wala ya/ba katibun an yaktuba kama AAallamahu Allahu falyaktub walyumlili allathee AAalayhi alhaqqu walyattaqi Allaha rabbahu wala yabkhas minhu shay-an fa-in kana allathee AAalayhi alhaqqu safeehan aw daAAeefan aw la yastateeAAu an yumilla huwa falyumlil waliyyuhu bialAAadli waistashhidoo shaheedayni min rijalikum fa-in lam yakoona rajulayni farajulun waimraatani mimman tardawna mina alshshuhada-i an tadilla ihdahuma fatuthakkira ihdahuma al-okhra wala ya/ba alshshuhadao itha ma duAAoo wala tas-amoo an taktuboohu sagheeran aw kabeeran ila ajalihi thalikum aqsatu AAinda Allahi waaqwamu lilshshahadati waadna alla tartaboo illa an takoona tijaratan hadiratan tudeeroonaha baynakum falaysa AAalaykum junahun alla taktubooha waashhidoo itha tabayaAAtum wala yudarra katibun wala shaheedun wa-in tafAAaloo fa-innahu fusooqun bikum waittaqoo Allaha wayuAAallimukumu Allahu waAllahu bikulli shay-in AAaleemun |
| Literal | You, you those who believed, if you indebted (each other) with a debt to a named/identified (specified) term/time, so write it, and (a) writer/one able to write should write between you with justice/equality , and awriter/one able to write does (should) not refuse/hate that to write as God taught/instructed him , so he should write (E). And whom the duty is on him (the borrower), should dictate (E) , and should fear and obey (E) God his lord, and does (should) not reduce/cheat from it a thing, so if whom the duty is on him (the borrower), was ignorant/foolish or weak, or that he is not able that to dictate he, so his guardian should dictate (E) with justice/equality and call a witness, two witnesses/testifiers from your men, so if they (B) are not two men, so a man and two women, from what/whom you accept/approve from the witnesses/testifiers that (E) one of them (B) be misguided, so she reminds the other (F). And the witnesses (should) not refuse/hate if as long as they are called , and do not be bored/tired that to write/dictate it small/little or big/great , to its term/time, that (is) more just/equitable at God, and more just/direct to the testimony/witnessing and nearer that you not be doubtful/suspicious, except that (it) be present commercial buying and selling , you run/manage it between you, so an offense/guilt/sin is not on you that you do not write/dictate it, and call a witness if you sold/traded (to each other). And no writer/one able to write nor honest witness (is to) be harmed, and if you make/do (that), so it is debauchery by/from you , and fear and obey God, and God teaches/instructs you , and God (is) with every thing knowledgeable. |
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| Yusuf Ali | O ye who believe! When ye deal with each other, in transactions involving future obligations in a fixed period of time, reduce them to writing Let a scribe write down faithfully as between the parties: let not the scribe refuse to write: as Allah Has taught him, so let him write. Let him who incurs the liability dictate, but let him fear His Lord Allah, and not diminish aught of what he owes. If they party liable is mentally deficient, or weak, or unable Himself to dictate, Let his guardian dictate faithfully, and get two witnesses, out of your own men, and if there are not two men, then a man and two women, such as ye choose, for witnesses, so that if one of them errs, the other can remind her. The witnesses should not refuse when they are called on (For evidence). Disdain not to reduce to writing (your contract) for a future period, whether it be small or big: it is juster in the sight of Allah, More suitable as evidence, and more convenient to prevent doubts among yourselves but if it be a transaction which ye carry out on the spot among yourselves, there is no blame on you if ye reduce it not to writing. But take witness whenever ye make a commercial contract; and let neither scribe nor witness suffer harm. If ye do (such harm), it would be wickedness in you. So fear Allah; For it is Good that teaches you. And Allah is well acquainted with all things. If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the purpose). And if one of you deposits a thing on trust with another, let the trustee (faithfully) discharge his trust, and let him Fear his Lord conceal not evidence; for whoever conceals it, - his heart is tainted with sin. And Allah knoweth all that ye do. |
| Pickthal | O ye who believe! When ye contract a debt for a fixed term, record it in writing. Let a scribe record it in writing between you in (terms of) equity. No scribe should refuse to write as Allah hath taught him, so let him write, and let him who incurreth the debt dictate, and let him observe his duty to Allah his Lord, and diminish naught thereof. But if he who oweth the debt is of low understanding, or weak, or unable himself to dictate, then let the guardian of his interests dictate in (terms of) equity. And call to witness, from among your men, two witnesses. And if two men be not (at hand) then a man and two women, of such as ye approve as witnesses, so that if the one erreth (through forgetfulness) the other will remember. And the witnesses must not refuse when they are summoned. Be not averse to writing down (the contract) whether it be small or great, with (record of) the term thereof. That is more equitable in the sight of Allah and more sure for testimony, and the best way of avoiding doubt between you; save only in the case when it is actual merchandise which ye transfer among yourselves from hand to hand. In that case it is no sin for you if ye write it not. And have witnesses when ye sell one to another, and let no harm be done to scribe or witness. If ye do (harm to them) lo! it is a sin in you. Observe your duty to Allah. Allah is teaching you. And Allah is knower of all things. |
| Arberry | O believers, when you contract a debt one upon another for a stated term, write it down, and let a writer write it down between you justly, and let not any writer refuse to write it down, as God has taught him; so let him write, and let the debtor dictate, and let him fear God his Lord and not diminish aught of it. And if the debtor be a fool, or weak, or unable to dictate himself, then let his guardian dictate justly. And call in to witness two witnesses, men; or if the two be not men, then one man and two women, such witnesses as you approve of, that if one of the two women errs the other will remind her; and let the witnesses not refuse, whenever they are summoned. And be not loth to write it down, whether it be small or great, with its term; that is more equitable in God's sight, more upright for testimony, and likelier that you will not be in doubt. Unless it be merchandise present that you give and take between you; then it shall be no fault in you if you do not write it down. And take witnesses when you are trafficking one with another. And let not either writer or witness be pressed; or if you do, that is ungodliness in you. And fear God; God teaches you, and God has knowledge of everything. |
| Shakir | O you who believe! when you deal with each other in contracting a debt for a fixed time, then write it down; and let a scribe write it down between you with fairness; and the scribe should not refuse to write as Allah has taught him, so he should write; and let him who owes the debt dictate, and he should be careful of (his duty to) Allah, his Lord, and not diminish anything from it; but if he who owes the debt is unsound in understanding, or weak, or (if) he is not able to dictate himself, let his guardian dictate with fairness; and call in to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two errs, the second of the two may remind the other; and the witnesses should not refuse when they are summoned; and be not averse to writing it (whether it is) small or large, with the time of its falling due; this is more equitable in the sight of Allah and assures greater accuracy in testimony, and the nearest (way) that you may not entertain doubts (afterwards), except when it is ready merchandise which you give and take among yourselves from hand to hand, then there is no blame on you in not writing it down; and have witnesses when you barter with one another, and let no harm be done to the scribe or to the witness; and if you do (it) then surely it will be a transgression in you, and be careful of (your duty) to Allah, Allah teaches you, and Allah knows all things. |
| Sarwar | Believers, if you take a loan for a known period of time, have a just scribe write it down for you. The scribe should not refuse to do this as God has taught him. The debtor should dictate without any omission and have fear of God, his Lord. If the debtor is a fool, a minor, or one who is unable to dictate, his guardian should act with justice as his representative. Let two men or one man and two women whom you choose, bear witness to the contract so that if one of them makes a mistake the other could correct him. The witness must not refuse to testify when their testimony is needed. Do not disdain writing down a small or a large contract with all the details. A written record of the contract is more just in the sight of God, more helpful for the witness, and a more scrupulous way to avoid doubt. However, if everything in the contract is exchanged at the same time, there is no sin in not writing it down. Let some people bear witness to your trade contracts but the scribe or witness must not be harmed; it is a |
| Khalifa | O you who believe, when you transact a loan for any period, you shall write it down. An impartial scribe shall do the writing. No scribe shall refuse to perform this service, according to GOD's teachings. He shall write, while the debtor dictates the terms. He shall observe GOD his Lord and never cheat. If the debtor is mentally incapable, or helpless, or cannot dictate, his guardian shall dictate equitably. Two men shall serve as witnesses; if not two men, then a man and two women whose testimony is acceptable to all. Thus, if one woman becomes biased, the other will remind her. It is the obligation of the witnesses to testify when called upon to do so. Do not tire of writing the details, no matter how long, including the time of repayment. This is equitable in the sight of GOD, assures better witnessing, and eliminates any doubts you may have. Business transactions that you execute on the spot need not be recorded, but have them witnessed. No scribe or witness shall be harmed on account of his services. If you harm them, it would be wickedness on your part. You shall observe GOD, and GOD will teach you. GOD is Omniscient. |
| Hilali/Khan | O you who believe! When you contract a debt for a fixed period, write it down. Let a scribe write it down in justice between you. Let not the scribe refuse to write as Allah has taught him, so let him write. Let him (the debtor) who incurs the liability dictate, and he must fear Allah, his Lord, and diminish not anything of what he owes. But if the debtor is of poor understanding, or weak, or is unable himself to dictate, then let his guardian dictate in justice. And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her. And the witnesses should not refuse when they are called on (for evidence). You should not become weary to write it (your contract), whether it be small or big, for its fixed term, that is more just with Allah; more solid as evidence, and more convenient to prevent doubts among yourselves, save when it is a present trade which you carry out on the spot among yourselves, then there is no sin on you if you do not write it down. But take witnesses whenever you make a commercial contract. Let neither scribe nor witness suffer any harm, but if you do (such harm), it would be wickedness in you. So be afraid of Allah; and Allah teaches you. And Allah is the All-Knower of each and everything. |
| H/K/Saheeh | O you who have believed, when you contract a debt for a specified term, write it down. And let a scribe write [it] between you in justice. Let no scribe refuse to write as Allah has taught him. So let him write and let the one who has the obligation dictate. And let him fear Allah, his Lord, and not leave anything out of it. But if the one who has the obligation is of limited understanding or weak or unable to dictate himself, then let his guardian dictate in justice. And bring to witness two witnesses from among your men. And if there are not two men [available], then a man and two women from those whom you accept as witnesses so that if one of the women errs, then the other can remind her. And let not the witnesses refuse when they are called upon. And do not be [too] weary to write it, whether it is small or large, for its [specified] term. That is more just in the sight of Allah and stronger as evidence and more likely to prevent doubt between you, except when it is an immediate transaction which you conduct among yourselves. For [then] there is no blame upon you if you do not write it. And take witnesses when you conclude a contract. Let no scribe be harmed or any witness. For if you do so, indeed, it is [grave] disobedience in you. And fear Allah. And Allah teaches you. And Allah is Knowing of all things. |
| Malik | O believers! When you deal with each other in lending for a fixed period of time, put it in writing. Let a scribe write it down with justice between the parties. The scribe, who is given the gift of literacy by Allah, should not refuse to write; he is under obligation to write. Let him who incurs the liability (debtor) dictate, fearing Allah his Lord and not diminishing anything from the settlement. If the borrower is mentally unsound or weak or is unable to dictate himself, let the guardian of his interests dictate for him with justice. Let two witnesses from among you bear witness to all such documents, if two men cannot be found, then one man and two women of your choice should bear witness, so that if one of the women forgets anything the other may remind her. The witnesses must not refuse when they are called upon to do so. You must not be averse to writing (your contract) for a future period, whether it is a small matter or big. This action is more just for you in the sight of Allah, because it facilitates the establishment of evidence and is the best way to remove all doubts; but if it is a common commercial transaction concluded on the spot among yourselves, there is no blame on you if you do not put it in writing. You should have witnesses when you make commercial transactions. Let no harm be done to the scribe or witnesses; and if you do so, you shall be guilty of transgression. Fear Allah; it is Allah that teaches you and Allah has knowledge of everything.[282] |
| QXP | O You who have chosen to be graced with belief! When you transact a loan for any period, you shall write it down. An impartial scribe shall do the writing. No scribe shall decline to perform this duty, and write as Allah has taught him. The debtor, or in case he or she is incompetent, his representative shall dictate the document honestly and be mindful of his Lord, and diminish not the amount. There shall be two men among you to witness the transaction. If two men are not available, let there be one man and two women as witnesses. All witnesses should be such that their testimony is acceptable to all. The second woman will not be a witness in the court of law. She is there only to remind the first woman if she forgets. It is the obligation of the witnesses to testify when called upon to do so. Do not tire of writing the details, no matter how long, including the time of repayment. This is equitable in the Sight of Allah, assures better witnessing, and eliminates any doubts you may have. When it is actual merchandise that you transfer among yourselves from hand to hand, there is nothing wrong for you if you write it not, but have it witnessed. The scribe and the witnesses must be held harmless for their services. If you harm them, it would be wickedness on your part. If you follow Allah's Commands He will increase you in knowledge. These are the Injunctions of Allah Who is the Knower of all things; intentions, events and actions. |
| Maulana Ali | O you who believe, when you contract a debt for a fixed time, write it down. And let a scribe write it down between you with fairness; nor should the scribe refuse to write as Allah has taught him, so let him write. And let him who owes the debt dictate, and he should observe his duty to Allah, his Lord, and not diminish any thing from it. But if he who owes the debt is unsound in understanding or weak, or (if) he is not able to dictate himself, let his guardian dictate with fairness. And call to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two errs, the one may remind the other. And the witnesses must not refuse when they are summoned. And be not averse to writing it whether it is small or large along with the time of its falling due. This is more equitable in the sight of Allah and makes testimony surer and the best way to keep away from doubts. But when it is re |
| Free Minds | O you who believe, if you borrow debt for a future period, then you shall record it. And let a scribe of justice record it for you; and let not the scribe refuse to record as God has taught him. Let him record and let the person who is borrowing dictate to him, and let him be aware of God, and let him not reduce from it anything. If the one who is borrowing is immature or weak or he cannot dictate himself, then let his guardian dictate with justice; and bring two witnesses from amongst your men; if they are not two men, then a man and two women from whom you will accept their testimony, so that if one of them becomes occupied, then the one can recall the other. And let the witnesses not refuse to come if they are called. And do not fail to record it no matter how small or large until its maturity. That is more just with God and better for the testimony, and better that you do not have doubts; except if it is a trade to be done on the spot between you, then there is no sin upon you if you do not record it. And have evidence if you trade. No scribe shall be harmed nor any witness; for if you do so then it is vileness on your part, and be aware of God and God teaches you and God is aware of all things. |
| Qaribullah | Believers, when you contract a debt for a fixed period, put it in writing. Let a scribe write it down between you with fairness; no scribe shall refuse to write as Allah has taught him. Therefore, let him write; and let the debtor dictate, fearing Allah his Lord, and do not decrease anything of it. If the debtor is a fool, or weak, or unable to dictate himself, let his guardian dictate for him in fairness. Call to witness two witnesses of your men, if the two are not men, then a man and two women from the witnesses whom you approve; so that if one of the two errs, one of them will remind the other. Whenever witnesses are called upon they must not refuse, and do not be weary to write it down, be it small or large, together with its term. This is more just with Allah; it ensures accuracy in testifying and is the least of doubt. Unless it is present merchandise that you circulate between you; then no guilt shall be on you if you do not write it down and take witnesses when you are selling, and let no harm be done to either scribe or witness. If you do, that is a transgression in you. Fear Allah. Allah teaches you, and Allah has knowledge of everything. |
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| George Sale | O true believers, when ye bind yourselves one to the other in a debt for a certain time, write it down; and let a writer write between you according to justice, and let not the writer refuse writing according to what God hath taught him; but let him write, and let him who oweth the debt dictate, and let him fear God his Lord, and not diminish ought thereof. But if he who oweth the debt be foolish, or weak, or be not able to dictate himself, let his agent dictate according to equity; and call to witness two witnesses of your neighbouring men; but if there be not two men, let there be a man and two women of those whom ye shall choose for witnesses: If one of those women should mistake, the other of them will cause her to recollect. And the witnesses shall not refuse, whensoever they shall be called. And disdain not to write it down, be it a large debt, or be it a small one, until its time of payment: This will be more just in the sight of God, and more right for bearing witness, and more easy, that ye ma |
| JM Rodwell | O ye who believe! when ye contract a debt (payable) at a fixed date, write it down, and let the notary faithfully note between you: and let not the notary refuse to note, even as God hath taught him; but let him note it down, and let him who oweth the debt |
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| Asad | O YOU who have attained to faith! Whenever you give or take credit for a stated term, set it down in writing. And let a scribe write it down equitably between you; and no scribe shall refuse to write as God has taught him: thus shall he write. And let him who contracts the debt dictate; and let him be conscious of God, his Sustainer, and not weaken anything of his undertaking. And if he who contracts the debt is weak of mind or body, or, is not able to dictate himself, then let him who watches over his interests dictate equitably. And call upon two of your men to act as witnesses; and if two men are not available, then a man and two women from among such as are acceptable to you as witnesses, so that if one of them should make a mistake, the other could remind her. And the witnesses must not refuse [to give evidence] whenever they are called upon. And be not loath to write down every contractual provision, be it small or great, together with the time at which it falls due; this is more equitable in the sight of God, more reliable as evidence, and more likely to prevent you from having doubts [later]. If, however, [the transaction] concerns ready merchandise which you transfer directly unto one another, you will incur no sin if you do not write it down. And have witnesses whenever you trade with one another, but neither scribe nor witness must suffer harm; for if you do [them harm], behold, it will be sinful conduct on your part. And remain conscious of God, since it is God who teaches you [herewith] - and God has full knowledge of everything. |
al-Baqarah 002:283
| 2:283 وان كنتم على سفر ولم تجدوا كاتبا فرهان مقبوضة فان امن بعضكم بعضا فليؤد الذي اؤتمن امانته وليتق الله ربه ولاتكتموا الشهادة ومن يكتمها فانه اثم قلبه والله بما تعملون عليم |
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| Transliteration | Wa-in kuntum AAala safarin walam tajidoo katiban farihanun maqboodatun fa-in amina baAAdukum baAAdan falyu-addi allathee i/tumina amanatahu walyattaqi Allaha rabbahu wala taktumoo alshshahadata waman yaktumha fa-innahu athimun qalbuhu waAllahu bima taAAmaloona AAaleemun |
| Literal | And if you were on (a) journey/trip/voyage and did not find (a) writer/one able to write, so a secured pawn handed over/received , so if some/part of you trusted/entrusted some/part, so who was trusted should discharge/fulfill (E) his deposit/security, and (he) should fear and obey God, his Lord, and do not hide/conceal the testimony/certification and who hides/conceals it, so that he truly his heart/mind is sinning/committing a crime , and God (is) with what you make/do knowledgeable. |
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| Yusuf Ali | If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the purpose). And if one of you deposits a thing on trust with another, Let the trustee (Faithfully) discharge His trust, and let him fear his Lord. Conceal not evidence; for whoever conceals it,- His heart is tainted with sin. And Allah Knoweth all that ye do. |
| Pickthal | If ye be on a journey and cannot find a scribe, then a pledge in hand (shall suffice). And if one of you entrusteth to another let him who is trusted deliver up that which is entrusted to him (according to the pact between them) and let him observe his duty to Allah his Lord. Hide not testimony. He who hideth it, verily his heart is sinful. Allah is Aware of what ye do. |
| Arberry | And if you are upon a journey, and you do not find a writer, then a pledge in hand. But if one of you trusts another, let him who is trusted deliver his trust, and let him fear God his Lord. And do not conceal the testimony; whoso conceals it, his heart is sinful; and God has knowledge of the things you do. |
| Shakir | And if you are upon a journey and you do not find a scribe, then (there may be) a security taken into possession; but if one of you trusts another, then he who is trusted should deliver his trust, and let him be careful (of his duty to) Allah, his Lord; and do not conceal testimony, and whoever conceals it, his heart is surely sinful; and Allah knows what you do. |
| Sarwar | If you are on a journey where you cannot find a scribe, finalize your contract in the form of a deposit in which the goods are already given to the parties. If you trust each other in such a contract, let him pay back what he has entrusted you with and have fear of God, his Lord. Do not refuse to testify to what you bore witness. Whoever does so has committed a sin. God knows what you do. |
| Khalifa | If you are traveling, and no scribe is available, a bond shall be posted to guarantee repayment. If one is trusted in this manner, he shall return the bond when due, and he shall observe GOD his Lord. Do not withhold any testimony by concealing what you had witnessed. Anyone who withholds a testimony is sinful at heart. GOD is fully aware of everything you do. |
| Hilali/Khan | And if you are on a journey and cannot find a scribe, then let there be a pledge taken (mortgaging); then if one of you entrust the other, let the one who is entrusted discharge his trust (faithfully), and let him be afraid of Allah, his Lord. And conceal not the evidence for he, who hides it, surely his heart is sinful. And Allah is All-Knower of what you do. |
| H/K/Saheeh | And if you are on a journey and cannot find a scribe, then a security deposit [should be] taken. And if one of you entrusts another, then let him who is entrusted discharge his trust [faithfully] and let him fear Allah, his Lord. And do not conceal testimony, for whoever conceals it his heart is indeed sinful, and Allah is Knowing of what you do. |
| Malik | If you are on a journey and cannot find a scribe to write down the transaction, then transact your business by taking possession of a pledge. If one of you entrust another with a pledge, let the trustee deliver the pledged property to its owner, and let him fear Allah, his Lord. Do not conceal testimony, and whoever conceals it, his heart is surely sinful. Allah is aware of all your actions.[283] |
| QXP | If you are traveling and a scribe is not available, a collateral of some value may serve the purpose, or a bond shall be posted to guarantee repayment. If one is trusted in this manner, he shall return the collateral or the bond when due, and be mindful of Allah, his Lord. Do not withhold any testimony by concealing what you have witnessed. Anyone who withholds a testimony is noxious to his own sensitivity. Allah is Aware of all your actions. |
| Maulana Ali | And if you are on a journey and you cannot find a scribe, a security may be taken into possession. But if one of you trusts another, then he who is trusted should deliver his trust, and let him keep his duty to Allah, his Lord. And conceal not testimony. And whoever conceals it, his heart is surely sinful. And Allah is Knower of what you do. |
| Free Minds | And if you are traveling or do not find a scribe, then a pledge of collateral. If you trust each other then let the one who was entrusted deliver his trust, and let him be aware of God, and do not hold back the testimony. And whoever holds it back, then he has sinned in his heart, and God is aware of what you do. |
| Qaribullah | If you are upon a journey and a scribe cannot be found, then let pledges be taken. If any of you trusts another let the trusted deliver his trust; and let him fear Allah his Lord. And you shall not conceal the testimony. He who conceals it, his heart is sinful. Allah has knowledge of what you do. |
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| George Sale | And if ye be on a journey, and find no writer, let pledges be taken: But if one of you trust the other, let him who is trusted return what he is trusted with, and fear God his Lord. And conceal not the testimony, for he who concealeth it, hath surely a wicked heart: God knoweth that which ye do. |
| JM Rodwell | And if ye be on a journey and shall find no notary, let pledges be taken: but if one of you trust the other, let him who is trusted, restore what he is trusted with, and fear God his Lord. And refuse not to give evidence. He who refuseth is surely wicked a |
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| Asad | And if you are on a journey and cannot find a scribe, pledges [may be taken] in hand: but if you trust one another, then let him who is trusted fulfil his trust, and let him be conscious of God, his Sustainer. And do not conceal what you have witnessed - for, verily, he who conceals it is sinful at heart; and God has full knowledge of all that you do. |
al-Baqarah 002:284
| 2:284 لله مافي السماوات ومافي الارض وان تبدوا مافي انفسكم او تخفوه يحاسبكم به الله فيغفر لمن يشاء ويعذب من يشاء والله على كل شئ قدير |
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| Transliteration | Lillahi ma fee alssamawati wama fee al-ardi wa-in tubdoo ma fee anfusikum aw tukhfoohu yuhasibkum bihi Allahu fayaghfiru liman yashao wayuAAaththibu man yashao waAllahu AAala kulli shay-in qadeerun |
| Literal | To God what is in the skies/space and what is in the earth/Planet Earth, and if you show what is in yourselves or you hide it, God counts/calculates (with) you with it, so He forgives to whom He wills/wants and tortures whom He wills/wants, and God (is) on every thing capable/powerful . |
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| Yusuf Ali | To Allah belongeth all that is in the heavens and on earth. Whether ye show what is in your minds or conceal it, Allah Calleth you to account for it. He forgiveth whom He pleaseth, and punisheth whom He pleaseth, for Allah hath power over all things. |
| Pickthal | Unto Allah (belongeth) whatsoever is in the heavens and whatsoever is in the earth; and whether ye make known what is in your minds or hide it, Allah will bring you to account for it. He will forgive whom He will and He will punish whom He will. Allah is Able to do all things. |
| Arberry | To God belongs all that is in the heavers and earth. Whether you publish what is in your hearts or hide it, God shall make reckoning with you for it. He will forgive whom He will, and chastise whom He will; God is powerful over everything. |
| Shakir | Whatever is in the heavens and whatever is in the earth is Allah's; and whether you manifest what is in your minds or hide it, Allah will call you to account according to it; then He will forgive whom He pleases and chastise whom He pleases, and Allah has power over all things. |
| Sarwar | God belongs whatever is in the heavens and the earth. God will call you to account for all that you may reveal from your souls and all that you may conceal. God will forgive or punish whomever He wants. God has power over all things. |
| Khalifa | To GOD belongs everything in the heavens and the earth. Whether you declare your innermost thoughts, or keep them hidden, GOD holds you responsible for them. He forgives whomever He wills, and punishes whomever He wills. GOD is Omnipotent. |
| Hilali/Khan | To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in your ownselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills. And Allah is Able to do all things. |
| H/K/Saheeh | To Allah belongs whatever is in the heavens and whatever is in the earth. Whether you show what is within yourselves or conceal it, Allah will bring you to account for it. Then He will forgive whom He wills and punish whom He wills, and Allah is over all things competent. |
| Malik | To Allah belongs all that is in the heavens and in the earth. Whether you reveal what is in your minds or conceal it, Allah will call you to account for it. He, however, has full authority to pardon or punish anyone He pleases. Allah has complete power over everything.[284] |
| QXP | To Allah belong all things in the heavens and all things in the earth. Whether you reveal or conceal your intentions and actions, Allah will bring you to account for them. He has appointed Laws of forgiveness and retribution. Allah has Power over all things and events and He has appointed due measure for everything. |
| Maulana Ali | To Allah belongs whatever is in the heavens and whatever is in the earth. And whether you manifest what is in your minds or hide it, Allah will call you to account according to it. So he forgives whom He pleases and chastises whom He pleases. And Allah is Possessor of power over all things. |
| Free Minds | To God is what is in the heavens and in Earth, and if you declare what is in your souls or hide it, God will call you to account for it. He will forgive whom He wishes, and punish whom He wishes, and God is capable of all things. |
| Qaribullah | To Allah belongs all that is in the heavens and the earth. Whether you reveal what is in your hearts or hide it Allah will bring you to account for it. He will forgive whom He will and punish whom He will; He has power over all things. |
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| George Sale | Whatever is in heaven, and on earth is God's: And whether ye manifest that which is in your minds, or conceal it, God will call you to account for it, and will forgive whom he pleaseth, and will punish whom he pleaseth; for God is almighty. |
| JM Rodwell | Whatever is in the Heavens and in the Earth is God's: and whether ye bring forth to light what is in your minds or conceal it, God will reckon with you for it; and whom He pleaseth will He forgive, and whom He pleaseth will He punish; for God is All-powerf |
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| Asad | Unto God belongs all that is in the heavens and all that is on earth. And whether you bring into the open what is in your minds or conceal it, God will call you to account for it; and then He will forgive whom He wills, and will chastise whom He wills: for God has the power to will anything. |
al-Baqarah 002:285
| 2:285 امن الرسول بما انزل اليه من ربه والمؤمنون كل امن بالله وملائكته وكتبه ورسله لانفرق بين احد من رسله وقالوا سمعنا واطعنا غفرانك ربنا واليك المصير |
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| Transliteration | Amana alrrasoolu bima onzila ilayhi min rabbihi waalmu/minoona kullun amana biAllahi wamala-ikatihi wakutubihi warusulihi la nufarriqu bayna ahadin min rusulihi waqaloo samiAAna waataAAna ghufranaka rabbana wa-ilayka almaseeru |
| Literal | The messenger believed with what was descended to him from his Lord and the believers all/each believed with God and His angels, and His Books , and His messengers, we do not separate distinguish/differentiate between any one from His messengers, and they said: "We heard/listened, and we obeyed, your forgiveness, our Lord, and to you (is) the end/destination ." |
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| Yusuf Ali | The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in Allah, His angels, His books, and His messengers. "We make no distinction (they say) between one and another of His messengers." And they say: "We hear, and we obey: (We seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys." |
| Pickthal | The messenger believeth in that which hath been revealed unto him from his Lord and (so do) believers. Each one believeth in Allah and His angels and His scriptures and His messengers - We make no distinction between any of His messengers - and they say: We hear, and we obey. (Grant us) Thy forgiveness, our Lord. Unto Thee is the journeying. |
| Arberry | The Messenger believes in what was sent down to him from his Lord, and the believers; each one believes in God and His angels, and in His Books and His Messengers; we make no division between any one of His Messengers. They say, 'We hear, and obey. Our Lord, grant us Thy forgiveness; unto Thee is the homecoming.' |
| Shakir | The messenger believes in what has been revealed to him from his Lord, and (so do) the believers; they all believe in Allah and His angels and His books and His messengers; We make no difference between any of His messengers; and they say: We hear and obey, our Lord! Thy forgiveness (do we crave), and to Thee is the eventual course. |
| Sarwar | The Messengers and the believers have faith in what was revealed to them from their Lord. Everyone of them believed in God, His angels, His Books, and His Messengers, saying, "We find no difference among the Messengers of God." They also have said, "We heard God's commands and obeyed them. Lord, we need Your forgiveness and to You we shall return." |
| Khalifa | The messenger has believed in what was sent down to him from his Lord, and so did the believers. They believe in GOD, His angels, His scripture, and His messengers: "We make no distinction among any of His messengers." They say, "We hear, and we obey. Forgive us, our Lord. To You is the ultimate destiny." |
| Hilali/Khan | . The Messenger (Muhammad SAW) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. They say, "We make no distinction between one another of His Messengers" - and they say, "We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all)." |
| H/K/Saheeh | The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], "We make no distinction between any of His messengers." And they say, "We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination." |
| Malik | The Messenger believes in the Guidance revealed to him from his Lord and so do the Believers. They all believe in Allah, His angels, His books and His Messengers. They say: "We do not discriminate against anyone of His Messengers." And they say: "We hear and we obey. Grant us Your forgiveness, O Lord; to You we shall all return."[285] |
| QXP | The Messenger has full Conviction in what is revealed unto him from his Lord and so do the believers. Each one has full conviction in Allah, His angels, His Scriptures and His Messengers. They say, "We make no distinction between any of His Messengers" (since they were one in Purpose). And they say, "We hear and we obey, so grant us the protection of forgiveness, our Lord. We journey through life on Your Way." |
| Maulana Ali | The Messenger believes in what has been revealed to him from his Lord, and (so do) the believers. They all believe in Allah and His angels and His Books and His messengers. We make no difference between any of His messengers. And they say: We hear and obey; our Lord, Thy forgiveness (do we crave), and to Thee is the eventual course. |
| Free Minds | The messenger believes in what was sent down to him from his Lord. And the believers, all who believe in God, and His angels, and His Scriptures, and His messengers: "We do not differentiate between any of His messengers"; and they said: "We hear and obey, forgive us O Lord, and to you is our destiny." |
| Qaribullah | The Messenger believes in what has been sent down to him from His Lord, and so do the believers. Each believes in Allah and His Angels, His Books, and His Messengers, we do not differentiate between any one of His Messengers. They say: 'We hear and obey. (We ask) Your forgiveness Lord, and to You is the arrival. |
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| George Sale | The Apostle believeth in that which hath been sent down unto him from his Lord, and the faithful also. Every one of them believeth in God, and his angels, and his scriptures, and his Apostles: We make no distinction at all between his Apostles. And they say, we have heard, and do obey: We implore thy mercy, O Lord, for unto thee must we return. |
| JM Rodwell | The apostle believeth in that which hath been sent down from his Lord, as do the faithful also. Each one believeth in God, and His Angels, and His Books, and His Apostles: we make no distinction between any of His Apostles. |
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| Asad | THE APOSTLE, and the believers with him, believe in what has been bestowed upon him from on high by his Sustainer: they all believe in God, and His angels, and His revelations, and His apostles, making no distinction between any of His apostles; and they say: "We have heard, and we pay heed. Grant us Thy forgiveness, O our Sustainer, for with Thee is all journeys' end! |
al-Baqarah 002:286
| 2:286 لايكلف الله نفسا الا وسعها لها ماكسبت وعليها مااكتسبت ربنا لاتؤاخذنا ان نسينا او اخطانا ربنا ولاتحمل علينا اصرا كما حملته على الذين من قبلنا ربنا ولاتحملنا مالاطاقة لنا به واعف عنا واغفر لنا وارحمنا انت مولانا فانصرنا على القوم الكافرين |
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| Transliteration | La yukallifu Allahu nafsan illa wusAAaha laha ma kasabat waAAalayha ma iktasabat rabbana la tu-akhithna in naseena aw akhta/na rabbana wala tahmil AAalayna isran kama hamaltahu AAala allatheena min qablina rabbana wala tuhammilna ma la taqata lana bihi waoAAfu AAanna waighfir lana wairhamna anta mawlana faonsurna AAala alqawmi alkafireena |
| Literal | God does not burden/impose a self except its endurance/capability , for it what it earned/acquired and on it what it earned/acquired . Our Lord do not punish/blame us if we forgot or mistook/wronged . Our Lord and do not burden/load on us a weight/crime , as you burdened/loaded it on those from before us. Our Lord and do not burden/load us what (there is) no power/ability/energy for us with it, and forgive/pardon on us, and forgive for us, and have mercy upon us, you are our guardian , so give us victory on/over the nation, the disbelievers. |
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| Yusuf Ali | On no soul doth Allah Place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray:) "Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against faith." |
| Pickthal | Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it hath deserved. Our Lord! Condemn us not if we forget, or miss the mark! Our Lord! Lay not on us such a burden as thou didst lay on those before us! Our Lord! Impose not on us that which we have not the strength to bear! Pardon us, absolve us and have mercy on us, Thou, our Protector, and give us victory over the disbelieving folk. |
| Arberry | God charges no soul save to its capacity; standing to its account is what it has earned, and against its account what it has merited. Our Lord, take us not to task if we forget, or make mistake. Our Lord; charge us not with a load such as Thou didst lay upon those before us. Our Lord, do Thou not burden us beyond what we have the strength to bear. And pardon us, and forgive us, and have mercy on us; Thou art our Protector. And help us against the people of the unbelievers. |
| Shakir | Allah does not impose upon any soul a duty but to the extent of its ability; for it is (the benefit of) what it has earned and upon it (the evil of) what it has wrought: Our Lord! do not punish us if we forget or make a mistake; Our Lord! do not lay on us a burden as Thou didst lay on those before us, Our Lord do not impose upon us that which we have not the strength to bear; and pardon us and grant us protection and have mercy on us, Thou art our Patron, so help us against the unbelieving people. |
| Sarwar | God does not impose on any soul a responsibility beyond its ability. Every soul receives whatever it gains and is liable for whatever it does. Lord, do not hold us responsible for our forgetfulness and mistakes. Lord, do not lay upon us the burden that You laid on those who lived before us. Lord, do not lay on us what we cannot afford. Ignore and forgive our sins. Have mercy on us. You are our Lord. Help us against the unbelievers. |
| Khalifa | GOD never burdens a soul beyond its means: to its credit is what it earns, and against it is what it commits. "Our Lord, do not condemn us if we forget or make mistakes. Our Lord, and protect us from blaspheming against You, like those before us have done. Our Lord, protect us from sinning until it becomes too late for us to repent. Pardon us and forgive us. You are our Lord and Master. Grant us victory over the disbelieving people." |
| Hilali/Khan | Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. "Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Maula (Patron, Suppor-ter and Protector, etc.) and give us victory over the disbelieving people." |
| H/K/Saheeh | Allah does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. "Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people." |
| Malik | Allah does not burden any human being with more than he can bear. Everyone will enjoy the credit of his deeds and suffer the debits of his evil-doings. The believers say: "Our Lord! Do not punish us if we forget or make a mistake. Our Lord! Do not place on us a burden as You placed on those before us. Our Lord! Lay not on us the kind of burden that we have no strength to bear. Pardon us, Forgive us, Have mercy on us. You are our Protector, help us against the unbelievers."[286] |
| QXP | Allah tasks not and expects not from anyone more than his capacity. Any challenges that come your way, afford you a chance to expand your "Self". For the "Self" is what it earns and against it is only what it deserves. Pray, "Our Lord! Take us not to task if we forget or miss the mark! Our Lord! Do not place a burden on us as you did place on those before us. Our Lord! Impose not on us what we have not the strength to bear! Pardon us, absolve us, and bestow Grace on us, You are our Supreme Master, so help us prevail over those who reject the Truth." |
| Maulana Ali | Allah imposes not on any soul a duty beyond its scope. For it is that which it earns (of good) and against it that which it works (of evil). Our Lord, punish us not if we forget or make a mistake. Our Lord, do not lay on us a burden as Thou didst lay on those before us. Our Lord, impose not on us (afflictions) which we have not the strength to bear. And pardon us! And grant us protection! And have mercy on us! Thou art our Patron, so grant us victory over the disbelieving people. |
| Free Minds | God does not burden a soul beyond its means. For it is what it earns, and against it is what it earns. "Our Lord, do not mind us if we forget or make mistakes; our Lord, do not place a burden upon us as You have placed upon those before us; our Lord, do not place upon us what we cannot bare; pardon us, and forgive us, and have mercy on us; You are our patron, grant us victory over the disbelieving people." |
| Qaribullah | Allah charges no soul except to its capacity. For it is what it has earned, and against it what it has gained. 'Our Lord, do not take us to account if we have forgotten, or made a mistake. Our Lord, do not burden us with a load as You have burdened those before us. Our Lord, do not over burden us with more than we can bear. And pardon us, and forgive us, and have mercy on us. You are our Guide, so give us victory over the nation, the unbelievers.' |
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| George Sale | God will not force any soul beyond its capacity: It shall have the good which it gaineth, and it shall suffer the evil which it gaineth. O Lord punisth us not, if we forget, or act sinfully: O Lord lay not on us a burden like that which thou hast laid on those who have been before us; neither make us, O Lord, to bear what we have not strength to bear, but be favourable unto us, and spare us, and be merciful unto us. Thou art our patron, help us therefore against the unbelieving nations. |
| JM Rodwell | God will not burden any soul beyond its power. It shall enjoy the good which it hath acquired, and shall bear the evil for the acquirement of which it laboured. O our Lord! punish us not if we forget, or fall into sin; O our Lord! and lay not on us a load |
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| Asad | "God does not burden any human being with more than he is well able to bear: in his favour shall be whatever good he does, and against him whatever evil he does. "O our Sustainer! Take us not to task if we forget or unwittingly do wrong! "O our Sustainer! Lay not upon us a burden such as Thou didst lay upon those who lived before us! O our Sustainer! Make us not bear burdens which we have no strength to bear! "And efface Thou our sins, and grant us forgiveness, and bestow Thy mercy upon us! Thou art our Lord Supreme: succour us, then, against people who deny the truth!" |
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