Compared Translations of the meaning of the Quran - Sura 22
al-Hajj - The Pilgrimage
Total Verses: 78 | |
al-Hajj 022:001
| 22:1 سورة الحج بسم الله الرحمن الرحيم ٛــــ ياايها الناس اتقوا ربكم ان زلزلة الساعة شئ عظيم |
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| Transliteration | Ya ayyuha alnnasu ittaqoo rabbakum inna zalzalata alssaAAati shay-on AAatheemun |
| Literal | You, you the people, fear and obey your Lord, that the Hour's/Resurrection's shaking/rumbling/moving (is) a great thing. |
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| Yusuf Ali | O mankind! fear your Lord! for the convulsion of the Hour (of Judgment) will be a thing terrible! |
| Pickthal | O mankind! Fear your Lord. Lo! the earthquake of the Hour (of Doom) is a tremendous thing. |
| Arberry | O men, fear your Lord! Surely the earthquake of the Hour is a mighty thing; |
| Shakir | O people! guard against (the punishment from) your Lord; surely the violence of the hour is a grievous thing. |
| Sarwar | People, have fear of your Lord; the quake (of the physical realm) at the Hour of Doom will be terribly violent. |
| Khalifa | O people, you shall reverence your Lord, for the quaking of the Hour is something horrendous. |
| Hilali/Khan | O mankind! Fear your Lord and be dutiful to Him! Verily, the earthquake of the Hour (of Judgement) is a terrible thing. |
| H/K/Saheeh | O mankind, fear your Lord. Indeed, the convulsion of the [final] Hour is a terrible thing. |
| Malik | O mankind! Have fear of your Lord; the catastrophic quaking of the Hour of Doom will be terrible indeed.[1] |
| QXP | O Mankind! Be mindful of your Sustainer so that you may journey through life in blissful honor and security. (If you failed to bring the house of humanity to order), the Hour will quake the earth with awesome wars. |
| Maulana Ali | O people, keep your duty to your Lord; surely the shock of the Hour is a grievous thing. |
| Free Minds | O mankind, be aware of your Lord, for the quaking of the Hour is a terrible thing. |
| Qaribullah | O people, have fear of your Lord. The earthquake of the Hour shall be a great thing. |
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| George Sale | O men of Mecca, fear your Lord. Verily the shock of the last hour will be a terrible thing. |
| JM Rodwell | O MEN of Mecca, fear your Lord. Verily, the earthquake of the last Hour will be a tremendous thing! |
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| Asad | O men! Be conscious of your Sustainer: for, verily the violent convulsion of the Last Hour will be an awesome thing! |
al-Hajj 022:002
| 22:2 يوم ترونها تذهل كل مرضعة عما ارضعت وتضع كل ذات حمل حملها وترى الناس سكارى وماهم بسكارى ولكن عذاب الله شديد |
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| Transliteration | Yawma tarawnaha tathhalu kullu murdiAAatin AAamma ardaAAat watadaAAu kullu thati hamlin hamlaha watara alnnasa sukara wama hum bisukara walakinna AAathaba Allahi shadeedun |
| Literal | A day/time you see/understand it, every/each breast feeder forgets/neglects of what she breast fed, every/each (owner) of a load/pregnancy gives birth/drops her load/pregnancy, and you see/understand the people intoxicated/loosing judgment , and they are not with intoxicated/loosing judgment, and but God's punishment (is) strong (severe). |
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| Yusuf Ali | The Day ye shall see it, every mother giving suck shall forget her suckling-babe, and every pregnant female shall drop her load (unformed): thou shalt see mankind as in a drunken riot, yet not drunk: but dreadful will be the Wrath of Allah. |
| Pickthal | On the day when ye behold it, every nursing mother will forget her nursling and every pregnant one will be delivered of her burden, and thou (Muhammad) wilt see mankind as drunken, yet they will not be drunken, but the Doom of Allah will be strong (upon them). |
| Arberry | on the day when you behold it, every suckling woman shall neglect the child she has suckled, and every pregnant woman shall deposit her burden, and thou shalt see mankind drunk, yet they are not drunk, but God's chastisement is terrible. |
| Shakir | On the day when you shall see it, every woman giving suck shall quit in confusion what she suckled, and every pregnant woman shall lay down her burden, and you shall see men intoxicated, and they shall not be intoxicated but the chastisement of Allah will be severe. |
| Sarwar | When that hour comes, every breast-feeding mother will drop her baby out of fear and every pregnant female will cast off her burden. You will see the people behaving as though they were drunk, while, in fact, they are not drunk. They only will look such because of the severity of God's torment. |
| Khalifa | The day you witness it, even a nursing mother will discard her infant, and a pregnant woman will abort her fetus. You will see the people staggering, as if they are intoxicated, even though they are not intoxicated. This is because GOD's retribution is so awesome. |
| Hilali/Khan | The Day you shall see it, every nursing mother will forget her nursling, and every pregnant one will drop her load, and you shall see mankind as in a drunken state, yet they will not be drunken, but severe will be the Torment of Allah. |
| H/K/Saheeh | On the Day you see it every nursing mother will be distracted from that [child] she was nursing, and every pregnant woman will abort her pregnancy, and you will see the people [appearing] intoxicated while they are not intoxicated; but the punishment of Allah is severe. |
| Malik | On that Day you shall see that every nursing mother will forget her nursing-babe and every pregnant female will miscarry, and you will see people as if they are intoxicated, though they will not be drunk: such will be the horror of Allah’s chastisement.[2] |
| QXP | On the Day when you behold it (wars of such intensity that) even a nursing mother would forget her infant, and the pregnant would abort her fetus. And it will seem to you that all mankind is drunk, although they will not be drunk. But the Divine Requital is a tremendous thing. |
| Maulana Ali | The day you see it, every woman giving suck will forget her suckling and every pregnant one will lay down her burden, and thou wilt see men as drunken, yet they will not be drunken, but the chastisement of Allah will be severe. |
| Free Minds | The moment you see it, every nursing mother will leave her suckling child, and every pregnant one will miscarry, and you will see the people drunk while they are not drunk, but the retribution of God is most severe. |
| Qaribullah | On that Day you will see every one that suckles shall forsake her suckling, and every carrier shall miscarry, and you shall see mankind drunk although they are not drunk; dreadful will be the punishment of Allah. |
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| George Sale | On the day whereon ye shall see it, every woman who giveth suck shall forget the infant which she suckleth, and every female that is with young shall cast her burden; and thou shalt see men seemingly drunk, yet they shall not be really drunk: But the punishment of God will be severe. |
| JM Rodwell | On the day when ye shall behold it, every suckling woman shall forsake her sucking babe; and every woman that hath a burden in her womb shall cast her burden; and thou shalt see men drunken, yet are they not drunken: but it is the mighty chastisement of Go |
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| Asad | On the Day when you behold it, every woman that feeds a child at her breast will utterly forget her nursling, and every woman heavy with child will bring forth her burden [before her time]; and it will seem to thee that all mankind is drunk, [Lit., "thou shalt see [or "behold"] mankind drunk", i.e., behaving as if they were drunk. The illusory purely subjective character of this "seeing" - implied it the use of the singular form tara ("thou shalt see") after the plural "you" employed in the first clause of this verse - justifies the rendering "it will seem to thee that...", etc.] although they will not be drunk - but vehement will be [their dread of] God's chastisement. [My interpolation of the words "their dread of" is based on the statement in 21:103 that, as far as the righteous are concerned, "the supreme awesomeness [of the Day of Resurrection] will cause them no grief" despite the dread with which it will overwhelm every human being.] |
al-Hajj 022:003
| 22:3 ومن الناس من يجادل في الله بغير علم ويتبع كل شيطان مريد |
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| Transliteration | Wamina alnnasi man yujadilu fee Allahi bighayri AAilmin wayattabiAAu kulla shaytanin mareedin |
| Literal | And from the people, who argues/disputes in (about) God without knowledge, and He follows every rebellious/mutinous devil. |
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| Yusuf Ali | And yet among men there are such as dispute about Allah, without knowledge, and follow every evil one obstinate in rebellion! |
| Pickthal | Among mankind is he who disputeth concerning Allah without knowledge, and followeth each froward devil; |
| Arberry | And among men there is such a one that disputes concerning God without knowledge and follows every rebel Satan, |
| Shakir | And among men there is he who disputes about Allah without knowledge and follows every rebellious Shaitan; |
| Sarwar | Some people argue about God without knowledge and follow every rebellious devil. |
| Khalifa | Among the people, there are those who argue about GOD without knowledge, and follow every rebellious devil. |
| Hilali/Khan | And among mankind is he who disputes concerning Allah, without knowledge, and follows every rebellious (disobedient to Allah) Shaitan (devil) (devoid of each and every kind of good). |
| H/K/Saheeh | And of the people is he who disputes about Allah without knowledge and follows every rebellious devil. |
| Malik | Yet there are some among people, who in their ignorance, argue about Allah and follow every rebellious devil,[3] |
| QXP | And yet, among people are those who argue about Allah without attaining knowledge, and follow every rebellious satanic force. |
| Maulana Ali | And among men is he who disputes about Allah without knowledge, and follows every rebellious devil -- |
| Free Minds | And from mankind is he who argues regarding God without knowledge, and he follows every rebellious devil. |
| Qaribullah | Among people there are those, who without knowledge, dispute about Allah and follow every rebel satan, |
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| George Sale | There is a man who disputeth concerning God without knowledge, and followeth every rebellious devil: |
| JM Rodwell | There is a man who, without knowledge, wrangleth about God, and followeth every rebellious Satan; |
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| Asad | And yet, among men there is many a one who argues about God without having any knowledge [of Him], and follows every rebellious satanic force [See first half of note on 15:17.] |
al-Hajj 022:004
| 22:4 كتب عليه انه من تولاه فانه يضله ويهديه الى عذاب السعير |
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| Transliteration | Kutiba AAalayhi annahu man tawallahu faannahu yudilluhu wayahdeehi ila AAathabi alssaAAeeri |
| Literal | It was written/decreed on him that who followed him (the devil), that he (the devil) misguides him, and he (the devil) guides him to the torture, the blazing/inflamed. |
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| Yusuf Ali | About the (Evil One) it is decreed that whoever turns to him for friendship, him will he lead astray, and he will guide him to the Penalty of the Fire. |
| Pickthal | For him it is decreed that whoso taketh him for friend, he verily will mislead him and will guide him to the punishment of the Flame. |
| Arberry | against whom it is written down that whosoever takes him for a friend, him he leads astray, and he guides him to the chastisement of the burning. |
| Shakir | Against him it is written down that whoever takes him for a friend, he shall lead him astray and conduct him to the chastisement of the burning fire. |
| Sarwar | It has been decided that satan will mislead and submit anyone who establishes friendship with him to the torment of the burning fire. |
| Khalifa | It is decreed that anyone who allies himself with him, he will mislead him and guide him to the agony of Hell. |
| Hilali/Khan | For him (the devil) it is decreed that whosoever follows him, he will mislead him, and will drive him to the torment of the Fire. (Tafsir At-Tabaree) |
| H/K/Saheeh | It has been decreed for every devil that whoever turns to him he will misguide him and will lead him to the punishment of the Blaze. |
| Malik | though they are doomed to seduce whoever takes them as their friends and lead him to the punishment of burning fire.[4] |
| QXP | For the rebellious desire it has been decreed that whoever befriends it, verily, it will mislead him and guide him to the retribution of the Flame. |
| Maulana Ali | For him it is written that whoever takes him for a friend, he will lead him astray and conduct him to the chastisement of the burning Fire. |
| Free Minds | It was decreed for him that any who follow him, he will mislead him, and guide him to the retribution of Fire. |
| Qaribullah | against whom it is written down that whosoever takes him for a guide, he guides astray, and leads him to the punishment of the Blaze. |
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| George Sale | Against whom it is written, that whoever shall take him for his patron, he shall surely seduce him, and shall lead him into the torment of hell. |
| JM Rodwell | Concerning whom it is decreed, that he shall surely beguile and guide into the torment of the Flame, whoever shall take him for his Lord. |
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| Asad | about which it has been decreed that whoever entrusts himself to it, him will it lead astray and guide towards the suffering of the blazing flame! |
al-Hajj 022:005
| 22:5 ياايها الناس ان كنتم في ريب من البعث فانا خلقناكم من تراب ثم من نطفة ثم من علقة ثم من مضغة مخلقة وغير مخلقة لنبين لكم ونقر في الارحام مانشاء الى اجل مسمى ثم نخرجكم طفلا ثم لتبلغوا اشدكم ومنكم من يتوفى ومنكم من يرد الى ارذل العمر لكيلا يعلم من بعد علم شيئا وترى الارض هامدة فاذا انزلنا عليهاالماء اهتزت وربت وانبتت من كل زوج بهيج |
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| Transliteration | Ya ayyuha alnnasu in kuntum fee raybin mina albaAAthi fa-inna khalaqnakum min turabin thumma min nutfatin thumma min AAalaqatin thumma min mudghatin mukhallaqatin waghayri mukhallaqatin linubayyina lakum wanuqirru fee al-arhami ma nashao ila ajalin musamman thumma nukhrijukum tiflan thumma litablughoo ashuddakum waminkum man yutawaffa waminkum man yuraddu ila arthali alAAumuri likayla yaAAlama min baAAdi AAilmin shay-an watara al-arda hamidatan fa-itha anzalna AAalayha almaa ihtazzat warabat waanbatat min kulli zawjin baheejin |
| Literal | You, you the people, if you were in doubt/suspicion from the resurrection/revival, so We created you from dust/earth, then from a drop/males' or female's secretion/little water, then from a blood clot/sperm/semen , then from a piece of something chew able of flesh or other evened/smoothed/kneadable, and other than (that) not evened/smoothed/kneadable, to clarify/explain to you, and We settle/establish in the wombs/uteruses what We will/want to a named/identified term/time, then We bring you out (as) a child/children, then to reach your maturity/strength, and from you who (is) made to die, and from you who is returned to the life time's worst/meanest , so that he not know from after knowledge a thing, and you see/understand the earth/Planet Earth quiet/lifeless , so if We descended on it the water, it shook/moved, and it grew/increased, and it sprouted/grew from every pair delightful/cheering . |
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| Yusuf Ali | O mankind! if ye have a doubt about the Resurrection, (consider) that We created you out of dust, then out of sperm, then out of a leech-like clot, then out of a morsel of flesh, partly formed and partly unformed, in order that We may manifest (our power) to you; and We cause whom We will to rest in the wombs for an appointed term, then do We bring you out as babes, then (foster you) that ye may reach your age of full strength; and some of you are called to die, and some are sent back to the feeblest old age, so that they know nothing after having known (much), and (further), thou seest the earth barren and lifeless, but when We pour down rain on it, it is stirred (to life), it swells, and it puts forth every kind of beautiful growth (in pairs). |
| Pickthal | O mankind! if ye are in doubt concerning the Resurrection, then lo! We have created you from dust, then from a drop of seed, then from a clot, then from a little lump of flesh shapely and shapeless, that We may make (it) clear for you. And We cause what We will to remain in the wombs for an appointed time, and afterward We bring you forth as infants, then (give you growth) that ye attain your full strength. And among you there is he who dieth (young), and among you there is he who is brought back to the most abject time of life, so that, after knowledge, he knoweth naught. And thou (Muhammad) seest the earth barren, but when We send down water thereon, it doth thrill and swell and put forth every lovely kind (of growth). |
| Arberry | O men, if you are in doubt as to the Uprising, surely We created you of dust then of a sperm-drop, then of a blood clot, then of a lump of flesh, formed and unformed that We may make clear to you. And We establish in the wombs what We will, till a stated term, then We deliver you as infants, then that you may come of age; and some of you die, and some of you are kept back unto the vilest state of life, that after knowing somewhat, they may know nothing. And thou beholdest the earth blackened, then, when We send down water upon it, it quivers, and swells, and puts forth herbs of every joyous kind. |
| Shakir | O people! if you are in doubt about the raising, then surely We created you from dust, then from a small seed, then from a clot, then from a lump of flesh, complete in make and incomplete, that We may make clear to you; and We cause what We please to stay in the wombs till an appointed time, then We bring you forth as babies, then that you may attain your maturity; and of you is he who is caused to die, and of you is he who is brought back to the worst part of life, so that after having knowledge he does not know anything; and you see the earth sterile land, but when We send down on it the water, it stirs and swells and brings forth of every kind a beautiful herbage. |
| Sarwar | People, if you have doubts about the Resurrection, you must know that We created you from clay that was turned into a living germ. This was developed into a clot of blood, which was made into a well formed and partly shapeless lump of flesh. This is how We show you that resurrection is not more difficult for Us than your creation. We cause whatever We want to stay in the womb for an appointed time, We then take you out of the womb as a baby, so that you may grow up and receive strength. Some of you may then die and others may grow to a very old age and lose your memory. You may see the earth as a barren land, but when we send rain, it starts to stir and swell and produce various pairs of attractive herbs. |
| Khalifa | O people, if you have any doubt about resurrection, (remember that) we created you from dust, and subsequently from a tiny drop, which turns into a hanging (embryo), then it becomes a fetus that is given life or deemed lifeless. We thus clarify things for you. We settle in the wombs whatever we will for a predetermined period. We then bring you out as infants, then you reach maturity. While some of you die young, others live to the worst age, only to find out that no more knowledge can be attained beyond a certain limit. Also, you look at a land that is dead, then as soon as we shower it with water, it vibrates with life and grows all kinds of beautiful plants. |
| Hilali/Khan | O mankind! If you are in doubt about the Resurrection, then verily! We have created you (i.e. Adam) from dust, then from a Nutfah (mixed drops of male and female sexual discharge i.e. offspring of Adam), then from a clot (a piece of thick coagulated blood) then from a little lump of flesh, some formed and some unformed (miscarriage), that We may make (it) clear to you (i.e. to show you Our Power and Ability to do what We will). And We cause whom We will to remain in the wombs for an appointed term, then We bring you out as infants, then (give you growth) that you may reach your age of full strength. And among you there is he who dies (young), and among you there is he who is brought back to the miserable old age, so that he knows nothing after having known. And you see the earth barren, but when We send down water (rain) on it, it is stirred (to life), it swells and puts forth every lovely kind (of growth). |
| H/K/Saheeh | O People, if you should be in doubt about the Resurrection, then [consider that] indeed, We created you from dust, then from a sperm-drop, then from a clinging clot, and then from a lump of flesh, formed and unformed that We may show you. And We settle in the wombs whom We will for a specified term, then We bring you out as a child, and then [We develop you] that you may reach your [time of] maturity. And among you is he who is taken in [early] death, and among you is he who is returned to the most decrepit [old] age so that he knows, after [once having] knowledge, nothing. And you see the earth barren, but when We send down upon it rain, it quivers and swells and grows [something] of every beautiful kind. |
| Malik | O mankind! If you doubt that there is life after death remember that We first created you from dust, then from a sperm, then from a leech- like mass, then from a morsel of flesh, partly formed and partly unformed, so that We may manifest to you Our power. We cause to remain in the womb whom We wish for an appointed term, and then We bring you forth as infants; then We nourish you so that you may reach your age of full strength. There are some of you who die young and some who live on to their abject old age when all that they once knew they know no more. You sometimes see the land dry and barren; but no sooner do We pour down rain upon it then it begins to stir and swell, putting forth every kind of beautiful growth in pairs.[5] |
| QXP | O Mankind! If you are in doubt that humanity will one day stand at its feet, and that you will be resurrected back to life after death, consider the process of your own evolution. We have created you in stages: From dust, then from male and female gametes, then from a zygote, then from an embryo, shapely and first shapeless. We thus clearly explain things for you. The embryo and then the fetus stay in the womb until an appointed term according to Our Laws. Then We bring you forth as infants and carry you to maturity. While some of you die young, others live to the feeblest old age so that they know nothing after knowing much. (Resurgence of humanity can take place just as) you, O Prophet, see a dry barren land, but when We send down water on it, it vibrates with life and grows all kinds of beautiful plants. |
| Maulana Ali | O people, if you are in doubt about the Resurrection, then surely We created you from dust, then from a small life-germ, then from a clot, then from a lump of flesh, complete in make and incomplete, that We may make clear to you. And We cause what We please to remain in the wombs till an appointed time, then We bring you forth as babies, then that you may attain your maturity. And of you is he who is caused to die, and of you is he who is brought back to the worst part of life, so that after knowledge he knows nothing. And thou seest the earth barren, but when We send down thereon water, it stirs and swells and brings forth a beautiful (growth) of every kind. |
| Free Minds | O mankind, if you are in doubt as to the resurrection, then We have created you from dirt, then from a seed, then from an embryo, then from a fetus developed and undeveloped so that We make it clear to you. And We settle in the wombs what We wish to an appointed time, then We bring you out a child, then you reach your maturity, and of you are those who will pass away, and of you are those who are sent to an old age where he will not be able to learn any new knowledge after what he already has. And you see the land still, but when We send down the water to it, it vibrates and grows, and it brings forth of every lovely pair. |
| Qaribullah | O people, if you are in doubt about the Resurrection, remember that We first created you from dust, then, from a sperm drop, then from a clot, and then from a bitesize tissue formed and unformed, so that We might clarify for you. We establish in the wombs whatever We will for an appointed term, and then We bring you forth as infants, then you come of age. Some of you die, and some of you are kept back to the vilest state of life, after knowing somewhat, they know nothing. And you see the earth dry; but no sooner do We send down rain upon it than it begins to quiver and swell, putting forth every fine variety (of herbage). |
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| George Sale | O men, if ye be in doubt concerning the resurrection, consider that We first created you of the dust of the ground; afterwards, of seed; afterwards, of a little coagulated blood; afterwards, of a piece of flesh, perfectly formed in part, and in part imperfectly formed; that We might make our power manifest unto you: And We cause that which We please to rest in the wombs, until the appointed time of delivery. Then We bring you forth infants; and afterwards We permit you to attain your age of full strength: And one of you dieth in his youth, and another of you is postponed to a decrepit age, so that he forgetteth whatever he knew. Thou seest the earth sometimes dried up and barren: But when We send down rain thereon, it is put in motion, and swelleth, and produceth every kind of luxuriant vegetables. |
| JM Rodwell | O men! if ye doubt as to the resurrection, yet, of a truth, have We created you of dust, then of the moist germs of life, then of clots of blood, then of pieces of flesh shapen and unshapen, that We might give you proofs of our power! And We cause one sex |
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| Asad | O MEN! If you are in doubt as to the [truth of] resurrection, [remember that,] verily, We have created [every one of] you out of dust, then out of a drop of sperm, then out of a germ-cell, then out of an embryonic lump complete [in itself] and yet incomplete [This rendering conforms with the interpretation of the phrase mukhallaqah wa-ghayr mukhallaqah by Ibn Abbas and Qatadah (the latter quoted by Tabari and the former by Baghawi), alluding to the various stages of embryonic development, In addition, Tabari explains the expression ghayr mukhallaqah as denoting the stage at which the embryonic lump (mudghah) has as yet no individual life - or, in his words, "when no soul has as yet been breathed into it" (la yunfakh fiha ar-ruh). As regards the expression "created out of dust", it is meant to indicate man's lowly biological origin and his affinity with other "earthy" substances; see in this connection the second half of note on 3:59, and note on 23:12.] so that We might make [your origin] clear unto you. And whatever We will [to be born] We cause to rest in the [mothers'] wombs for a term set [by Us], and then We bring you forth as infants and [allow you to live] so that [some of] you might attain to maturity: for among you are such as are caused to die [in childhood], just as many a one of you is reduced in old age to a most abject state, ceasing to know anything of what he once knew so well. [See note on 16:70.] |
al-Hajj 022:006
| 22:6 ذلك بان الله هو الحق وانه يحى الموتى وانه على كل شئ قدير |
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| Transliteration | Thalika bi-anna Allaha huwa alhaqqu waannahu yuhyee almawta waannahu AAala kulli shay-in qadeerun |
| Literal | That (is) with that God, He is the truth , and that He revives/makes alive the deads, and that He (is) on every thing capable/able . |
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| Yusuf Ali | This is so, because Allah is the Reality: it is He Who gives life to the dead, and it is He Who has power over all things. |
| Pickthal | That is because Allah, He is the Truth and because He quickeneth the dead, and because He is Able to do all things; |
| Arberry | That is because God -- He is the Truth, and brings the dead to life, and is powerful over everything, |
| Shakir | This is because Allah is the Truth and because He gives life to the dead and because He has power over all things |
| Sarwar | This is because God is the Supreme Truth who gives life to the dead and who has power over all things. |
| Khalifa | This proves that GOD is the Truth, and that He revives the dead, and that He is Omnipotent. |
| Hilali/Khan | That is because Allah, He is the Truth, and it is He Who gives life to the dead, and it is He Who is Able to do all things. |
| H/K/Saheeh | That is because Allah is the Truth and because He gives life to the dead and because He is over all things competent |
| Malik | This is because Allah is the Reality: it is He Who gives life to the dead and it is He Who has power over everything,[6] |
| QXP | All this happens because Allah alone is the Ultimate Truth and He alone revives the dead and because He has Supreme Control over all things and events. |
| Maulana Ali | That is because Allah, He is the Truth, and He gives life to the dead, and He is Possessor of power over all things, |
| Free Minds | That is because God is the truth, and He gives life to the dead, and He is capable of all things. |
| Qaribullah | That is because Allah is the Truth; He revives the dead and has power over all things. |
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| George Sale | This sheweth that God is the truth, and that He raiseth the dead to life, and that He is almighty; |
| JM Rodwell | This, for that God is the Truth, and that it is He who quickeneth the dead,- and that He hath power over everything: |
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| Asad | All this [happens] because God alone is the Ultimate Truth, [See note on surah 20:114.] and because He alone brings the dead to life, and because He has the power to will anything. |
al-Hajj 022:007
| 22:7 وان الساعة اتية لاريب فيها وان الله يبعث من في القبور |
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| Transliteration | Waanna alssaAAata atiyatun la rayba feeha waanna Allaha yabAAathu man fee alquboori |
| Literal | And that the Hour/Resurrection is coming no doubt/suspicion in it, and that God sends/resurrects who (is) in the graves/burial places. |
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| Yusuf Ali | And verily the Hour will come: there can be no doubt about it, or about (the fact) that Allah will raise up all who are in the graves. |
| Pickthal | And because the Hour will come, there is no doubt thereof; and because Allah will raise those who are in the graves. |
| Arberry | and because the Hour is coming, no doubt of it, and God shall raise up whosoever is within the tombs. |
| Shakir | And because the hour is coming, there is no doubt about it; and because Allah shall raise up those who are in the graves. |
| Sarwar | There is no doubt about the coming of the Hour of Doom and that God will raise every one from their graves. |
| Khalifa | And that the Hour is coming, no doubt about it, and that GOD resurrects those who are in the graves. |
| Hilali/Khan | And surely, the Hour is coming, there is no doubt about it, and certainly, Allah will resurrect those who are in the graves. |
| H/K/Saheeh | And [that they may know] that the Hour is coming no doubt about it and that Allah will resurrect those in the graves. |
| Malik | and this is a proof that the Hour of Doom is sure to come there is no doubt about it; and that Allah will raise up those who are in the graves.[7] |
| QXP | And know that the Hour is bound to come, beyond any doubt, and that Allah will indeed resurrect all who are in their graves. (And He will raise humanity onto their feet, just as He will raise the dead from their state of disintegration whether in graves or in the oceans, in ashes, their scattered pieces sprayed about, or in the bellies of the fish and the birds). |
| Maulana Ali | And the Hour is coming, there is no doubt about it; and Allah will raise up those who are in the graves. |
| Free Minds | And the Hour is coming, there is no doubt in it, and God will resurrect those who are in the graves. |
| Qaribullah | And the Hour is sure to come there is no doubt. And Allah will raise up those in the graves. |
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| George Sale | and that the hour of judgement will surely come, -- there is no doubt thereof, -- and that God will raise again those who are in the graves. |
| JM Rodwell | And that "the Hour" will indeed come-there is no doubt of it-and that God will wake up to life those who are in the tombs. |
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| Asad | And [know, O man] that the Last Hour is bound to come, beyond any doubt, and that God will [indeed] resurrect all who are in their graves. |
al-Hajj 022:008
| 22:8 ومن الناس من يجادل في الله بغير علم ولاهدى ولاكتاب منير |
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| Transliteration | Wamina alnnasi man yujadilu fee Allahi bighayri AAilmin wala hudan wala kitabin muneerin |
| Literal | And from the people who argues/disputes in (about) God without knowledge, and nor guidance, and nor a luminous/enlightening Book . |
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| Yusuf Ali | Yet there is among men such a one as disputes about Allah, without Knowledge, without Guidance, and without a Book of Enlightenment,- |
| Pickthal | And among mankind is he who disputeth concerning Allah without knowledge or guidance or a scripture giving light, |
| Arberry | And among men there is such a one that disputes concerning God without knowledge or guidance, or an illuminating Book, |
| Shakir | And among men there is he who disputes about Allah without knowledge and without guidance and without an illuminating book, |
| Sarwar | Some people argue about God without knowledge, guidance, and an enlightening Book. |
| Khalifa | Among the people there is the one who argues about GOD without knowledge, and without guidance, and without an enlightening scripture. |
| Hilali/Khan | And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah), |
| H/K/Saheeh | And of the people is he who disputes about Allah without knowledge or guidance or an enlightening book [from Him], |
| Malik | Yet there are others among people who wrangle about Allah, though they neither have knowledge nor guidance, nor an enlightening Book,[8] |
| QXP | And yet, among people are those who argue about Allah without attaining knowledge, guidance and without any light-giving Revelation. (22:3). |
| Maulana Ali | And among men is he who disputes about Allah without knowledge, and without guidance, and without an illuminating Book. |
| Free Minds | And from mankind are those who argue regarding God with no knowledge nor guidance nor enlightening Scripture. |
| Qaribullah | Some dispute about Allah, though they have neither knowledge nor guidance, nor an illuminating Book. |
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| George Sale | There is a man who disputeth concerning God without either knowledge, or a direction, or an enlightening book; |
| JM Rodwell | A man there is who disputeth about God without knowledge or guidance or enlightening Book, |
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| Asad | And yet, among men there is many a one that argues about God without having any knowledge [of Him], without any guidance, and without any light-giving revelation - |
al-Hajj 022:009
| 22:9 ثاني عطفه ليضل عن سبيل الله له في الدنيا خزي ونذيقه يوم القيامة عذاب الحريق |
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| Transliteration | Thaniya AAitfihi liyudilla AAan sabeeli Allahi lahu fee alddunya khizyun wanutheequhu yawma alqiyamati AAathaba alhareeqi |
| Literal | Turning his neck violently objecting to misguide from God's way/path , for him in the present world (is) shame/scandal/disgrace, and We make him taste/experience (on) the Resurrection Day the burning's torture. |
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| Yusuf Ali | (Disdainfully) bending his side, in order to lead (men) astray from the Path of Allah: for him there is disgrace in this life, and on the Day of Judgment We shall make him taste the Penalty of burning (Fire). |
| Pickthal | Turning away in pride to beguile (men) from the way of Allah. For him in this world is ignominy, and on the Day of Resurrection We make him taste the doom of burning. |
| Arberry | turning his side to lead astray from God's way; for him is degradation in this world; and on the Resurrection Day We shall let him taste the chastisement of the burning: |
| Shakir | Turning away haughtily that he may lead (others) astray from the way of Allah; for him is disgrace in this world, and on the day of resurrection We will make him taste the punishment of burning: |
| Sarwar | They turn away (from the Truth) to lead people away from the path of God. Their share in this world will be disgrace and on the Day of Judgment a burning torment. |
| Khalifa | Arrogantly he strives to divert the people from the path of GOD. He thus incurs humiliation in this life, and we commit him on the Day of Resurrection to the agony of burning. |
| Hilali/Khan | Bending his neck in pride (far astray from the Path of Allah), and leading (others) too (far) astray from the Path of Allah. For him there is disgrace in this worldly life, and on the Day of Resurrection We shall make him taste the torment of burning (Fire). |
| H/K/Saheeh | Twisting his neck [in arrogance] to mislead [people] from the way of Allah. For him in the world is disgrace, and We will make him taste on the Day of Resurrection the punishment of the Burning Fire [while it is said], |
| Malik | twisting things around in order to lead others astray from the Path of Allah - for such persons there is disgrace in this life, and on the Day of Judgment we shall make them taste the punishment of burning fire,[9] |
| QXP | Turning away in pride to divert people from the Path of Allah. Disgrace is in store for them in this world, and on the Day of Resurrection We will make them taste the doom of burning. |
| Maulana Ali | Turning away haughtily to lead men astray from the way of Allah. For him is disgrace in this world, and on the day of Resurrection We shall make him taste the punishment of burning. |
| Free Minds | Bending his side to misguide from the path of God. He will have humiliation in the world and We will make him taste on the Day of Resurrection the retribution of burning. |
| Qaribullah | There is for him who turns his side to lead (others) astray from the Path of Allah, degradation in this life and We shall let him taste the punishment of the burning on the Day of Resurrection. |
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| George Sale | proudly turning his side, that he may seduce men from the way of God. Ignominy shall attend him in this world; and on the day of resurrection We will make him taste the torment of burning, |
| JM Rodwell | Turning aside in scorn to mislead others from the way of God! Disgrace shall be his in this world; and on the day of the resurrection, We will make him taste the torment of the burning:- |
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| Asad | scornfully turning aside [from the truth] so as to lead [others] astray from the path of God. Disgrace [of the spirit] is in store for him in this world; [Since many unrighteous people apparently "prosper" in this world, it is clear that the disgrace of which the above verse speaks is of a moral nature - namely, a gradual coarsening of all moral perceptions and, thus, a degradation of the spirit.] and on the Day of Resurrection We shall make him taste suffering through fire; |
al-Hajj 022:010
| 22:10 ذلك بما قدمت يداك وان الله ليس بظلام للعبيد |
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| Transliteration | Thalika bima qaddamat yadaka waanna Allaha laysa bithallamin lilAAabeedi |
| Literal | That (is) because (of) what your hands advanced/introduced , and that God is not with an unjust/oppressor to the worshippers/slaves. |
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| Yusuf Ali | (It will be said): "This is because of the deeds which thy hands sent forth, for verily Allah is not unjust to His servants. |
| Pickthal | (And unto him it will be said): This is for that which thy two hands have sent before, and because Allah is no oppressor of His slaves. |
| Arberry | 'That is for what thy hands have forwarded and for that God is never unjust unto His servants.' |
| Shakir | This is due to what your two hands have sent before, and because Allah is not in the least unjust to the servants. |
| Sarwar | (They will be told), "This is the result of what your hands have wrought. God is certainly not unjust to His servants." |
| Khalifa | This is what your hands have sent ahead for you. GOD is never unjust towards the people. |
| Hilali/Khan | That is because of what your hands have sent forth, and verily, Allah is not unjust to (His) slaves. |
| H/K/Saheeh | That is for what your hands have put forth and because Allah is not ever unjust to [His] servants. |
| Malik | saying: "This is what you prepared and sent forth with your own hands." Rest assured that Allah is not unjust to His worshippers.[10] |
| QXP | Saying, "This is what you sent before with your own hands, for Allah is no oppressor of His servants. |
| Maulana Ali | This is for that which thy two hands have sent before, and Allah is not in the least unjust to the servants. |
| Free Minds | That is for what your hands have brought forth, and God does not wrong the servants. |
| Qaribullah | 'This, is the reward for what your hands have forwarded. Allah is not unjust to the worshipers. ' |
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| George Sale | when it shall be said unto him, this thou sufferest because of that which thy hands have formerly committed; for God is not unjust towards mankind. |
| JM Rodwell | This, for thy handywork of old! for God is not unjust to His servants. |
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| Asad | [and he shall be told:] "This is an outcome of what thine own hands have wrought - for, never does God do the least wrong to His creatures!" |
al-Hajj 022:011
| 22:11 ومن الناس من يعبد الله على حرف فان اصابه خير اطمان به وان اصابته فتنة انقلب على وجهه خسر الدنيا والاخرة ذلك هو الخسران المبين |
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| Transliteration | Wamina alnnasi man yaAAbudu Allaha AAala harfin fa-in asabahu khayrun itmaanna bihi wa-in asabat-hu fitnatun inqalaba AAala wajhihi khasira alddunya waal-akhirata thalika huwa alkhusranu almubeenu |
| Literal | And from the people who worships God on edge, so if goodness struck/marked him he became assured/secured with it, and if test/betrayal/torture struck/marked him, he returned on his face/front , he lost the present world and the end (other life), that (is) the loss/misguidance and punishment, the clear/evident . |
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| Yusuf Ali | There are among men some who serve Allah, as it were, on the verge: if good befalls them, they are, therewith, well content; but if a trial comes to them, they turn on their faces: they lose both this world and the Hereafter: that is loss for all to see! |
| Pickthal | And among mankind is he who worshippeth Allah upon a narrow marge so that if good befalleth him he is content therewith, but if a trial befalleth him, he falleth away utterly. He loseth both the world and the Hereafter. That is the sheer loss. |
| Arberry | And among men there is such a one as serves God upon the very edge -- if good befalls him he is at rest in it, but if a trial befalls him he turns completely over; he loses this world and the world to come; that is indeed the manifest loss. |
| Shakir | And among men is he who serves Allah (standing) on the verge, so that if good befalls him he is satisfied therewith, but if a trial afflict him he turns back headlong; he loses this world as well as the hereafter; that is a manifest loss. |
| Sarwar | Some people worship God to achieve worldly gains. They are confident when they are prosperous, but when they face hardships they turn away from (worship). They are lost in this life and will be lost in the life to come. Such loss is indeed destructive. |
| Khalifa | Among the people there is the one who worships GOD conditionally. If things go his way, he is content. But if some adversity befalls him, he makes an about-face. Thus, he loses both this life and the Hereafter. Such is the real loss. |
| Hilali/Khan | And among mankind is he who worships Allah as it were, upon the very edge (i.e. in doubt); if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his face (i.e. reverts back to disbelief after embracing Islam). He loses both this world and the Hereafter. That is the evident loss. |
| H/K/Saheeh | And of the people is he who worships Allah on an edge. If he is touched by good, he is reassured by it; but if he is struck by trial, he turns on his face [to the other direction]. He has lost [this] world and the Hereafter. That is what is the manifest loss. |
| Malik | There are some people who worship Allah standing on the verge of faith (half faith and half disbelief). When such a person is blessed with good fortune he is content; but if he encounters a trial he turns back headlong; thus losing both this world and the Hereafter, which is a clear-cut loss.[11] |
| QXP | And among people there is the one who serves Allah conditionally. If things go his way, he is content. But if some adversity touches him he turns on his face. (4:143). Thus he loses both, in this life and the life to come. That is the sheer loss. |
| Maulana Ali | And among men is he who serves Allah, (standing) on the verge, so that if good befalls him he is satisfied therewith, but if a trial afflicts him he turns back headlong. He loses this world and the Hereafter. That is a manifest loss. |
| Free Minds | And from the people there is he who serves God nervously. So if good comes to him, he is content with it; and if an ordeal comes to him, he makes an about-face. He has lost this world and the Hereafter. Such is the clear loss. |
| Qaribullah | There are among the people such who worship Allah and (yet stand) on the very edge. When goodness comes to him, he is content, but if a trial befalls him he falls upon his face, he loses this world and the Everlasting Life; that is indeed a clear loss. |
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| George Sale | There are some men who serve God in a wavering manner, standing, as it were, on the verge of the true religion. If good befall one of them, he resteth satisfied therein; but if any tribulation befall him, he turneth himself round, with the loss both of this world, and of the life to come. This is manifest perdition. |
| JM Rodwell | There are some who serve God in a single point. If good come upon one of them, he resteth in it; but if trial come upon him, he turneth him round (to infidelity) with the loss both of this world and of the next! This same is the clear ruin! |
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| Asad | And there is, too, among men many a one who worships God on the border-line [of faith]: [I.e., wavering between belief and disbelief, and not really committed to either.] thus, if good befalls him, he is satisfied with Him; but if a trial assails him, he turns away utterly, [Lit., "he turns about on his face" - the "face" (wajh) of man signifying metonymically his whole being.] losing [thereby both] this world and the life to come: [and] this, indeed, is a loss beyond compare! [Lit., "the [most] obvious loss".] |
al-Hajj 022:012
| 22:12 يدعو من دون الله مالايضره ومالاينفعه ذلك هو الضلال البعيد |
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| Transliteration | YadAAoo min dooni Allahi ma la yadurruhu wama la yanfaAAuhu thalika huwa alddalalu albaAAeedu |
| Literal | He calls from other than God what does not harm him and what does not benefit him, that (is) the misguidance thefar/distant. |
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| Yusuf Ali | They call on such deities, besides Allah, as can neither hurt nor profit them: that is straying far indeed (from the Way)! |
| Pickthal | He calleth, beside Allah, unto that which hurteth him not nor benefiteth him. That is the far error. |
| Arberry | He calls, apart from God, upon that which hurts him not, and which neither profits him anything; that is indeed the far error. |
| Shakir | He calls besides Allah upon that which does not harm him and that which does not profit him, that is the great straying. |
| Sarwar | They worship things instead of God which can neither harm them nor benefit them. This is indeed to stray far away from the right path. |
| Khalifa | He idolizes beside GOD what possesses no power to harm him or benefit him; such is the real straying. |
| Hilali/Khan | He calls besides Allah unto that which hurts him not, nor profits him. That is a straying far away. |
| H/K/Saheeh | He invokes instead of Allah that which neither harms him nor benefits him. That is what is the extreme error. |
| Malik | Then instead of Allah, he starts calling those deities who can neither harm nor help him; now that is going too far off in deviation from the Right Way.[12] |
| QXP | He calls on, instead of Allah, that which neither can harm him nor benefit him. This is indeed the utmost one can go astray. |
| Maulana Ali | He calls besides Allah on that which harms him not, nor benefits him; that is straying far. |
| Free Minds | He calls upon besides God what will not harm him and what will not benefit him. Such is the far straying. |
| Qaribullah | He calls to other than Allah, to that which neither hurts him, nor benefits him; that is indeed far error. |
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| George Sale | He will call upon that, besides God, which can neither hurt him, nor profit him. This is an error remote from truth. |
| JM Rodwell | He calleth upon that beside God which can neither hurt him nor profit him. This same is the far-gone error! |
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| Asad | [By behaving thus,] he invokes, instead of God, something that can neither harm nor benefit him: [By failing to commit himself unreservedly to the faith which he professes, man is often inclined to attribute to all manner of extraneous forces, be they real or imaginary, a decisive "influence" on his own destiny, and thus invests them, as it were, with divine qualities.] [and] this is indeed the utmost one can go astray. [Lit., "this, this (dhalika huwa) is the straying far-away". For an explanation of my paraphrase, see note on the last sentence of 14:18.] |
al-Hajj 022:013
| 22:13 يدعو لمن ضره اقرب من نفعه لبئس المولى ولبئس العشير |
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| Transliteration | YadAAoo laman darruhu aqrabu min nafAAihi labi/sa almawla walabi/sa alAAasheeru |
| Literal | He calls who (E) his harm (is) nearer/closer than his benefit, how bad (E) (is) the ally, and how bad (E) (is) the associate/companion ? |
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| Yusuf Ali | (Perhaps) they call on one whose hurt is nearer than his profit: evil, indeed, is the patron, and evil the companion (or help)! |
| Pickthal | He calleth unto him whose harm is nearer than his benefit; verily an evil patron and verily an evil friend! |
| Arberry | He calls upon him who is likelier to hurt him, rather than to profit him -- an evil protector indeed, he, an evil friend! |
| Shakir | He calls upon him whose harm is nearer than his profit; evil certainly is the guardian and evil certainly is the associate. |
| Sarwar | Their worship of such things, in which there is no hope for any benefit, can only harm them. How terrible is such a guardian and companion! |
| Khalifa | He idolizes what is more apt to harm him than benefit him. What a miserable lord! What a miserable companion! |
| Hilali/Khan | He calls unto him whose harm is nearer than his profit; certainly, and evil Maula (patron) and certainly an evil friend! |
| H/K/Saheeh | He invokes one whose harm is closer than his benefit how wretched the protector and how wretched the associate. |
| Malik | He is calling upon those who are more likely to harm than help; what an evil master and what an evil friend he chooses for help![13] |
| QXP | He calls unto him whose harm is nearer than his benefits; verily, an evil master, and an evil follower. |
| Maulana Ali | He calls on him whose harm is nearer than his benefit. Certainly an evil guardian and an evil associate! |
| Free Minds | He calls on those who harm him more than they benefit him. What a miserable patron, and what a miserable companion. |
| Qaribullah | He calls upon him whose harm is nearer than his benefit, an evil guide and an evil friend. |
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| George Sale | He will invoke him who will sooner be of hurt to his worshipper than of advantage. Such is surely a miserable patron, and a miserable companion. |
| JM Rodwell | He calleth on him who would sooner hurt than profit him. Surely, bad the lord, and, surely, bad the vassal! |
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| Asad | [And sometimes] he invokes [another human being] one that is far more likely to cause harm than benefit: vile, indeed, is such a patron and vile the follower! [The interpolation of "another human being" in the opening clause of this verse is necessitated by the relative pronoun man ("one that" or "who"), which almost always relates to an animate person - in this case a human being who, by allowing himself to be idolized by those who "worship God on the border-line of faith" causes infinite spiritual harm to himself and to his followers. |
al-Hajj 022:014
| 22:14 ان الله يدخل الذين امنوا وعملوا الصالحات جنات تجري من تحتها الانهار ان الله يفعل مايريد |
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| Transliteration | Inna Allaha yudkhilu allatheena amanoo waAAamiloo alssalihati jannatin tajree min tahtiha al-anharu inna Allaha yafAAalu ma yureedu |
| Literal | That God enters those who believed and made/did the correct/righteous deeds, treed gardens/paradises, the rivers/waterways run/flow from beneath/below it , that God makes/does what He wills/wants . |
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| Yusuf Ali | Verily Allah will admit those who believe and work righteous deeds, to Gardens, beneath which rivers flow: for Allah carries out all that He plans. |
| Pickthal | Lo! Allah causeth those who believe and do good works to enter Gardens underneath which rivers flow. Lo! Allah doth what He intendeth. |
| Arberry | God shall surely admit those who believe and do righteous deeds into gardens underneath which rivers flow; surely God does that He desires. |
| Shakir | Surely Allah will cause those who believe and do good deeds to enter gardens beneath which rivers flow, surely Allah does what He pleases. |
| Sarwar | God will admit the righteously striving believers to the gardens wherein streams flow. God has all the power to do whatever He wants. |
| Khalifa | GOD admits those who believe and lead a righteous life into gardens with flowing streams. Everything is in accordance with GOD's will. |
| Hilali/Khan | Truly, Allah will admit those who believe (in Islamic Monotheism) and do righteous good deeds (according to the Quran and the Sunnah) to Gardens underneath which rivers flow (in Paradise). Verily, Allah does what He wills. |
| H/K/Saheeh | Indeed, Allah will admit those who believe and do righteous deeds to gardens beneath which rivers flow. Indeed, Allah does what He intends. |
| Malik | As for those who believe and do good deeds, Allah will admit them to gardens beneath which the rivers flow. Surely Allah does what He wants.[14] |
| QXP | Verily, Allah will admit those who have attained belief and fulfill the needs of others, into Gardens beneath which rivers flow. This is Allah's Intention, and so shall it be done. |
| Maulana Ali | Surely Allah causes those who believe and do good deeds to enter Gardens wherein flow rivers. Allah indeed does what He pleases. |
| Free Minds | God admits those who believe and do good works to gardens with rivers flowing beneath them. God does as He wishes. |
| Qaribullah | As for those who believe and do good works Allah will admit them to gardens underneath which rivers flow. Allah indeed does what He will. |
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| George Sale | But God will introduce those who shall believe, and do righteous works, into gardens through which rivers flow; for God doth that which He pleaseth. |
| JM Rodwell | But God will bring in those who shall believe and do the things that are right, into gardens 'neath which the rivers flow: for God doth that which He pleaseth. |
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| Asad | VERILY, God will admit those who have attained to faith and have done righteous deeds into gardens through which running waters flow: for, behold, God does whatever He wills. |
al-Hajj 022:015
| 22:15 من كان يظن ان لن ينصره الله في الدنيا والاخرة فليمدد بسبب الى السماء ثم ليقطع فلينظر هل يذهبن كيده مايغيظ |
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| Transliteration | Man kana yathunnu an lan yansurahu Allahu fee alddunya waal-akhirati falyamdud bisababin ila alssama-i thumma liyaqtaAA falyanthur hal yuthhibanna kayduhu ma yagheethu |
| Literal | Who was thinking/assuming that God will never/not give him victory/aid in the present world and the end (other life), so he should extend/spread with a motive/connection to the sky/space, then he should cut (it) off/sever , so he should look/see does his plot/conspiracy/deceit eliminate (E) what angers/enrages (him)? |
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| Yusuf Ali | If any think that Allah will not help him (His Messenger) in this world and the Hereafter, let him stretch out a rope to the ceiling and cut (himself) off: then let him see whether his plan will remove that which enrages (him)! |
| Pickthal | Whoso is wont to think (through envy) that Allah will not give him (Muhammad) victory in the world and the Hereafter (and is enraged at the thought of his victory), let him stretch a rope up to the roof (of his dwelling), and let him hang himself. Then let him see whether his strategy dispelleth that whereat he rageth!. |
| Arberry | Whosoever thinks God will not help him in the present world and the world to come; let him stretch up a rope to heaven, then let him sever it, and behold whether his guile does away with what enrages him. |
| Shakir | Whoever thinks that Allah will not assist him in this life and the hereafter, let him stretch a rope to the ceiling, then let him cut (it) off, then let him see if his struggle will take away that at which he is enraged. |
| Sarwar | Those who thought that God would never grant victory to (Muhammad), in this world nor in the life hereafter (and now that he is victorious) should hang themselves by the necks from the ceiling, then cut the rope and see if this can do away with what has enraged them. |
| Khalifa | If anyone thinks that GOD cannot support him in this life and in the Hereafter, let him turn completely to (his creator in) heaven, and sever (his dependence on anyone else). He will then see that this plan eliminates anything that bothers him. |
| Hilali/Khan | Whoever thinks that Allah will not help him (Muhammad SAW) in this world and in the Hereafter, let him stretch out a rope to the ceiling and let him strangle himself. Then let him see whether his plan will remove that whereat he rages! |
| H/K/Saheeh | Whoever should think that Allah will not support [Prophet Muúammad] in this world and the Hereafter let him extend a rope to the ceiling, then cut off [his breath], and let him see: will his effort remove that which enrages [him]? |
| Malik | If anyone thinks that Allah will not help His Messenger in this world and in the Hereafter, let him stretch out a rope to the sky if he can and cut a hole to peep through and see for himself whether his device can avert that which irritates him.[15] |
| QXP | If anyone thinks that Allah cannot help him in this world and in the life to come, let him reach out unto the heaven by any other means and thus try to make headway. And then let him see whether his approach will dispel the cause of his anguish. |
| Maulana Ali | Whoever thinks that Allah will not assist him in this life and the Hereafter, let him raise (himself) by some means to the heaven, then let him cut (it) off, then let him see if his plan will take away that at which he is enraged. |
| Free Minds | Whosoever thinks that God will not grant him victory in this world and the Hereafter, then let him extend his request to the heavens, then let him stop and see whether this action has removed his obstacles. |
| Qaribullah | If any one thinks that Allah will not give him (Prophet Muhammad) victory in this present world and in the Everlasting Life, let him stretch a rope to heaven, and let him sever it. Then, let him see if his guile does away with that which has enraged him. |
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| George Sale | Whoso thinketh that God will not assist his Apostle in this world, and in the world to come, let him strain a rope towards heaven, then let him put an end to his life, and see whether his devices can render that ineffectual, for which he was angry. |
| JM Rodwell | Let him who thinketh that God will not help His Apostle in this world and in the next, stretch a cord aloft as if to destroy himself; then let him cut it, and see whether his devices can bring that to nought at which he was angry! |
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| Asad | If anyone thinks that God will not succour him [I.e., that God is not enough to succour him: obviously an allusion to the type of man who "worships God on the border-line of faith" (verse 11 above) and therefore doubts His power to guide men towards happiness in this world and in the hereafter. The assumption of the majority of the commentators that the personal pronoun "him" relates to the Prophet Muhammad is, to my mind, very far-fetched and certainly not warranted by the context.] in this world and in the life to come, let him reach out unto heaven by any [other] means and [thus try to] make headway: [The rendering of la-yaqta as "let him [try to] make headway" is based on the accepted, tropical use of the verb qataa (lit., "he cut") in the sense of "traversing a distance": and this is the interpretation of yaqta by Abu Muslim (as quoted by Razi). The expression "by any [other] means" (bi-sabab) relates to what has been said in verses 12 - 13 above.] and then let him see whether this scheme of his will indeed do away with the cause of his anguish. [Lit., "that which causes anger" or "exasperation", i.e., anguish at finding himself helpless and abandoned.] |
al-Hajj 022:016
| 22:16 وكذلك انزلناه ايات بينات وان الله يهدي من يريد |
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| Transliteration | Wakathalika anzalnahu ayatin bayyinatin waanna Allaha yahdee man yureedu |
| Literal | And like that We descended it evidences/signs/verses, evidences, and that God guides whom He wills/wants . |
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| Yusuf Ali | Thus have We sent down Clear Signs; and verily Allah doth guide whom He will! |
| Pickthal | Thus We reveal it as plain revelations, and verily Allah guideth whom He will. |
| Arberry | Even so We have sent it down as signs, clear signs, and for that God guides whom He desires. |
| Shakir | And thus have We revealed it, being clear arguments, and because Allah guides whom He intends. |
| Sarwar | We have revealed the Quran which contains authoritative verses. God guides only those whom He wants. |
| Khalifa | We have thus revealed clear revelations herein, then GOD guides whoever wills (to be guided). |
| Hilali/Khan | Thus have We sent it (this Quran) down (to Muhammad SAW) as clear signs, evidences and proofs, and surely, Allah guides whom He wills. |
| H/K/Saheeh | And thus have We sent the Qurâ an down as verses of clear evidence and because Allah guides whom He intends. |
| Malik | Thus have We revealed this The Qur’an in clear verses; and verily Allah gives guidance to whom He wants.[16] |
| QXP | And thus We have revealed the Qur'an in simple and plain verses. Allah Guides him who seeks Guidance. |
| Maulana Ali | And thus have We revealed it, clear arguments, and Allah guides whom He will. |
| Free Minds | And as such, We have sent down clear revelations, and God guides whomever He wishes. |
| Qaribullah | As such We have sent it in clear verses. Indeed, Allah gives guidance to whom He will. |
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| George Sale | Thus do We send down the Koran, being evident signs; for God directeth whom He pleaseth. |
| JM Rodwell | Thus send we down the Koran with its clear signs (verses): and because God guideth whom He pleaseth. |
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| Asad | And thus have We bestowed from on high this [divine writ] in the shape of clear messages: for [thus it is] that God guides him who wills [to be guided]. [Or: "God guides aright whomever He wills". For an explanation of the rendering adopted by me, see note on 14:4.] TWO CONTRARY KINDS OF MAN: MONOTHEISTS AND IDOL WORSHIPPERS |
al-Hajj 022:017
| 22:17 ان الذين امنوا والذين هادوا والصابئين والنصارى والمجوس والذين اشركوا ان الله يفصل بينهم يوم القيامة ان الله على كل شئ شهيد |
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| Transliteration | Inna allatheena amanoo waallatheena hadoo waalssabi-eena waalnnasara waalmajoosa waallatheena ashrakoo inna Allaha yafsilu baynahum yawma alqiyamati inna Allaha AAala kulli shay-in shaheedun |
| Literal | That those who believed, and those who repented/Jews , and the Sabians/converts , and the Christians , and the magians/sun and fire worshippers , and those who shared/made partners (with God), that God separates/judges between them (on) the Resurrection Day, that God (is) on every thing witnessing . |
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| Yusuf Ali | Those who believe (in the Qur'an), those who follow the Jewish (scriptures), and the Sabians, Christians, Magians, and Polytheists,- Allah will judge between them on the Day of Judgment: for Allah is witness of all things. |
| Pickthal | Lo! those who believe (this revelation), and those who are Jews, and the Sabaeans and the Christians and the Magians and the idolaters - Lo! Allah will decide between them on the Day of Resurrection. Lo! Allah is Witness over all things. |
| Arberry | Surely they that believe, and those of Jewry, the Sabaeans, the Christians, the Magians and the idolaters -- God shall distinguish between them on the Day of Resurrection; assuredly God is witness over everything. |
| Shakir | Surely those who believe and those who are Jews and the Sabeans and the Christians and the Magians and those who associate (others with Allah)-- surely Allah will decide between them on the day of resurrection; surely Allah is a witness over all things. |
| Sarwar | On the Day of Judgment, God will make truth and falsehood clearly distinct from each other to the believers, the Jews, the Sabeans, the Christian, the Zoroastrians, and the Pagans on the Day of Judgment. God is a Witness to all things. |
| Khalifa | Those who believe, those who are Jewish, the converts, the Christians, the Zoroastrians, and the idol worshipers, GOD is the One who will judge among them on the Day of Resurrection. GOD witnesses all things. |
| Hilali/Khan | Verily, those who believe (in Allah and in His Messenger Muhammad SAW), and those who are Jews, and the Sabians, and the Christians, and the Magians, and those who worship others besides Allah, truly, Allah will judge between them on the Day of Resurrection. Verily! Allah is Witness over all things. |
| H/K/Saheeh | Indeed, those who have believed and those who were Jews and the Sabeans and the Christians and the Magians and those who associated with Allah Allah will judge between them on the Day of Resurrection. Indeed Allah is, over all things, Witness. |
| Malik | Surely as for those who are true believers (the Muslims), the Jews, the Sabians, the Christians, the Magians and the ones who commit shirk (polytheists) - Allah will judge between them on the Day of Resurrection; for Allah is a witness over everything.[17] |
| QXP | And verily, as for those who have attained faith in this Divine Revelation, and those who follow the Jewish faith, and the agnostics, and the Christians, and the Zoroastrians and the idolaters, verily, Allah will decide between them when the Ultimate Truth will become manifest to them as humanity rises to its feet, and finally on the Day of Resurrection. Behold, Allah is Witness over all things and events. (2:136), (11:121), (22:55-56). |
| Maulana Ali | Those who believe and those who are Jews and the Sabeans and the Christians and the Magians and the polytheists -- surely Allah will decide between them on the day of Resurrection. Surely Allah is Witness over all things. |
| Free Minds | Those who believe, and the Jews, and the Sabiens, and the Nazarenes, and the Majoos, and those who have set up partners; God will separate between them on the Day of Resurrection. For God is witness over all things. |
| Qaribullah | Surely, they that believe, and those of Jewry, the Sabaeans, the Nazarenes, the Magians, and the unbelievers, Allah will judge them on the Day of Resurrection. Surely, Allah is witness over everything. |
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| George Sale | As to the true believers, and those who judaize, and the Sabians, and the Christians, and Magians, and the idolaters; verily God shall judge between them on the day of resurrection; for God is witness of all things. |
| JM Rodwell | As to those who believe, and the Jews, and the Sabeites, and the Christians, and the Magians, and those who join other gods with God, of a truth, God shall decide between them on the day of resurrection: for God is witness of all things. |
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| Asad | Verily, as for those who have attained to faith [in this divine writ], and those who follow the Jewish faith, and the Sabians, [See surah 2:62.] and the Christians, and the Magians, [Al-majus: the followers of Zoroaster or Zarathustra (Zardusht), the Iranian prophet who lived about the middle of the last millennium B.C, and whose teachings are laid down in the Zend-Avesta. They are represented today by the Gabrs of Iran and, more prominently, by the Parsis of India and Pakistan. Their religion, though dualistic in philosophy, is based on belief in God as the Creator of the universe.] [on the one hand,] and those who are bent on ascribing divinity to aught but God, [on the other,] [The Christians and the Magians (Zoroastrians) are included in the first category, for although they do ascribe divine qualities to other beings beside God, they regard those beings, fundamentally, as no more than manifestations - or incarnations - of the One God, thus persuading themselves that they are worshipping Him alone; whereas "those who are bent on ascribing divinity to beings other than God" (alladhina ashraku) by obvious implication reject the principle of His oneness and uniqueness.] verily, God will decide between them on Resurrection Day: for, behold, God is witness unto everything. |
al-Hajj 022:018
| 22:18 الم تر ان الله يسجد له من في السماوات ومن في الارض والشمس والقمر والنجوم والجبال والشجر والدواب وكثير من الناس وكثير حق عليه العذاب ومن يهن الله فماله من مكرم ان الله يفعل مايشاء |
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| Transliteration | Alam tara anna Allaha yasjudu lahu man fee alssamawati waman fee al-ardi waalshshamsu waalqamaru waalnnujoomu waaljibalu waalshshajaru waalddawabbu wakatheerun mina alnnasi wakatheerun haqqa AAalayhi alAAathabu waman yuhini Allahu fama lahu min mukrimin inna Allaha yafAAalu ma yasha/o |
| Literal | Do you not see that God prostrates to Him who (is) in the skies/space and who (is) in the earth/Planet Earth, and the sun and the moon, and the stars/planets, and the mountains , and the trees, and the walkers/creepers/crawlers , and many of the people, and many became imminent/deserved on him the torture, and who God humiliates/disgraces/degrades so (there is) no honourer (supporter) for him, that God makes/does what He wills/wants . |
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| Yusuf Ali | Seest thou not that to Allah bow down in worship all things that are in the heavens and on earth,- the sun, the moon, the stars; the hills, the trees, the animals; and a great number among mankind? But a great number are (also) such as are fit for Punishment: and such as Allah shall disgrace,- None can raise to honour: for Allah carries out all that He wills. |
| Pickthal | Hast thou not seen that unto Allah payeth adoration whosoever is in the heavens and whosoever is in the earth, and the sun, and the moon, and the stars, and the hills, and the trees, and the beasts, and many of mankind, while there are many unto whom the doom is justly due. He whom Allah scorneth, there is none to give him honour. Lo! Allah doeth what He will. |
| Arberry | Hast thou not seen how to God bow all who are in the and all who are in the earth, heavens the sun and the moon, the stars and the mountains, the trees and the beasts, and many of mankind? And many merit the chastisement; and whom God abases, there is none to honour him. God does whatsoever He will. |
| Shakir | Do you not see that Allah is He, Whom obeys whoever is in the heavens and whoever is in the earth, and the sun and the moon and the stars, and the mountains and the trees, and the animals and many of the people; and many there are against whom chastisement has become necessary; and whomsoever Allah abases, there is none who can make him honorable; surely Allah does what He pleases. |
| Sarwar | Have you not considered that those in the heavens and the earth, the Sun, the Moon, the Stars, the mountains, the trees, the animals, and many people, all bow down to God? But many people deserve His torment. No one can give honor to whomever God has insulted. God has all the power to do what He wants. |
| Khalifa | Do you not realize that to GOD prostrates everyone in the heavens and the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the animals, and many people? Many others among the people are committed to doom. Whomever GOD shames, none will honor him. Everything is in accordance with GOD's will. |
| Hilali/Khan | See you not that to Allah prostrates whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and Ad-Dawab (moving living creatures, beasts, etc.), and many of mankind? But there are many (men) on whom the punishment is justified. And whomsoever Allah disgraces, none can honour him. Verily! Allah does what He wills. |
| H/K/Saheeh | Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth and the sun, the moon, the stars, the mountains, the trees, the moving creatures and many of the people? But upon many the punishment has been justified. And he whom Allah humiliates for him there is no bestower of honor. Indeed, Allah does what He wills. |
| Malik | Do you not see how all who dwell in the heavens and the earth bow down in worship to Allah, including the sun, the moon, the stars, the mountains, the trees, the animals, and a large number of people, even a large number of those deserving the punishment. He who is humbled by Allah has none who can raise him to honor; surely Allah does what He pleases.[18] |
| QXP | Don't you see that all things and beings in the heavens and in the earth, the sun and the moon, and the stars and the mountains, and the trees, and the animals, and a great many human beings pay adoration to Allah? And there are a great many human beings who make themselves worthy of Requital. And those whom the Divine Law shall disgrace, none can raise them to honor. For, Allah carries out all actions according to His Laws. |
| Maulana Ali | Seest thou not that to Allah makes submission whoever is in the heavens and whoever is in the earth, and the sun and the moon and the starts, and the mountains and the trees, and the animals and many of the people? And many there are to whom chastisement is due. And he whom Allah abases, none can give him honour. Surely Allah does what He pleases. |
| Free Minds | Did you not see that to God submit what is in the heavens and what is in the Earth, and the sun and the moon and the stars and the mountains and the trees and what moves, and many of mankind, and many who have deserved the retribution. And whoever God disgraces, then none can honour him. God does what He pleases. |
| Qaribullah | Have you not seen that to Allah prostrate all who are in the heavens and all who are in the earth, the sun and the moon, the stars and the mountains, the trees and the beasts, and many people? And many deserve the punishment. He who is abased by Allah has none to honor him. Allah does what He will. |
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| George Sale | Dost thou not perceive that all creatures both in heaven and on earth adore God; and the sun, and the moon, and the stars, and the mountains, and the beasts, and many men? But many are worthy of chastisement: And whomsoever God shall render despicable, there shall be none to honour; for God doth that which He pleaseth. |
| JM Rodwell | Seest thou not that all in the Heavens and all on the Earth adoreth God? the sun and the moon and the stars, and the mountains, and the trees, and the beasts, and many men? But of many is chastisement the due: And whom God shall disgrace there shall be non |
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| Asad | ART THOU NOT aware that before God prostrate themselves all [things and beings] that are in the heavens and all that are on earth [For the meaning of this "prostration", see 13:15 and 16:48 - 49, and the corresponding notes. My rendering of the relative pronoun man, in this context, as "all [things and beings] that..." is explained in note on 13:15.] the sun, and the moon, and the stars, and the mountains, and the trees, and the beasts? And many human beings [submit to God consciously], [According to Zamakhshari and Razi, this interpolated phrase - with its stress on "consciously" - is an elliptically implied predicate (khabar) linked with the preceding nominal subject (mubtada): the purport being that although everything in creation "prostrates itself" before God, willingly or unwillingly (cf. 13:15), not all human beings do so consciously.] whereas many [others, having defied Him,] will inevitably have to suffer [in the life to come]; [Lit., "whereas upon many a one the suffering [in the life to come] has become unavoidably incumbent (haqqa alayhi)", i.e., as a necessary consequence and corollary of his attitude in this world, and not as an arbitrary "punishment" in the conventional sense of this term.] and he whom God shall scorn [on Resurrection Day] will have none who could bestow honour on him: for, verily, God does what He wills. |
al-Hajj 022:019
| 22:19 هذان خصمان اختصموا في ربهم فالذين كفروا قطعت لهم ثياب من نار يصب من فوق رؤوسهم الحميم |
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| Transliteration | Hathani khasmani ikhtasamoo fee rabbihim faallatheena kafaroo quttiAAat lahum thiyabun min narin yusabbu min fawqi ruoosihimu alhameemu |
| Literal | Those two, two disputers/adversaries disputed/controverted/argued in their Lord, so those who disbelieved, clothes/garments/dresses were cut for them from fire, the hot/cold water is being poured from above their heads. |
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| Yusuf Ali | These two antagonists dispute with each other about their Lord: But those who deny (their Lord),- for them will be cut out a garment of Fire: over their heads will be poured out boiling water. |
| Pickthal | These twain (the believers and the disbelievers) are two opponents who contend concerning their Lord. But as for those who disbelieve, garments of fire will be cut out for them; boiling fluid will be poured down on their heads, |
| Arberry | These are two disputants who have disputed concerning their Lord. As for the unbelievers, for them garments of fire shall, be cut, and there shall be poured over their heads boiling water |
| Shakir | These are two adversaries who dispute about their Lord; then (as to) those who disbelieve, for them are cut out garments of fire, boiling water shall be poured over their heads. |
| Sarwar | (Those who prostrate themselves before God and those who do not) are two groups who dispute with each other about their Lord. For the unbelievers the garment of fire has already been prepared. Boiling water will be poured upon their heads. |
| Khalifa | Here are two parties feuding with regard to their Lord. As for those who disbelieve, they will have clothes of fire tailored for them. Hellish liquid will be poured on top of their heads. |
| Hilali/Khan | These two opponents (believers and disbelievers) dispute with each other about their Lord; then as for those who disbelieve, garments of fire will be cut out for them, boiling water will be poured down over their heads. |
| H/K/Saheeh | These are two adversaries who have disputed over their Lord. But those who disbelieved will have cut out for them garments of fire. Poured upon their heads will be scalding water |
| Malik | These are the two adversaries (the believers and disbelievers) who dispute with each other about their Lord: as for the disbelievers, garments of Fire will be cut out for them, boiling water will be poured over their heads,[19] |
| QXP | There are two contrary kinds of man who contend about their Sustainer. Those who are bent upon denying the Truth will have garments of flames they cut out for themselves, and burning despair will they cause to be poured on their top priorities. (104:6-7). |
| Maulana Ali | These are two adversaries who dispute about their Lord. So those who disbelieve, for them are cut out garments of fire. Boiling water will be poured over their heads. |
| Free Minds | Here are two opponents who have disputed regarding their Lord; as for those who rejected, outer garments made from fire are cut out for them, and boiling water is poured from above their heads. |
| Qaribullah | Those are two who disputed concerning their Lord. Garments of fire have been prepared for the unbelievers. Boiling water shall be poured over their heads, |
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| George Sale | These are two opposite parties, who dispute concerning their Lord. And they who believe not, shall have garments of fire fitted unto them: boiling water shall be poured on their heads; |
| JM Rodwell | These, the Faithful and the Infidels, are the two disputants who dispute concerning their Lord: but for those who have disbelieved, garments of fire shall be cut out; the boiling water shall be poured down upon their heads: |
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| Asad | These two contrary kinds of man [Lit., "these two adversaries" or "antagonists", i.e., those who believe in God's oneness and uniqueness, and those who ascribe divine qualities to beings other than Him, or even deny His existence altogether.] have become engrossed in contention about their Sustainer! |
al-Hajj 022:020
| 22:20 يصهر به مافي بطونهم والجلود |
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| Transliteration | Yusharu bihi ma fee butoonihim waaljuloodu |
| Literal | What is in their bellies/insides and the skins is being melted/anointed with it. |
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| Yusuf Ali | With it will be scalded what is within their bodies, as well as (their) skins. |
| Pickthal | Whereby that which is in their bellies, and their skins too, will be melted; |
| Arberry | whereby whatsoever is in their bellies and their skins shall be melted; |
| Shakir | With it shall be melted what is in their bellies and (their) skins as well. |
| Sarwar | It will melt their skins and all that is in their bellies. |
| Khalifa | It will cause their insides to melt, as well as their skins. |
| Hilali/Khan | With it will melt or vanish away what is within their bellies, as well as (their) skins. |
| H/K/Saheeh | By which is melted that within their bellies and [their] skins. |
| Malik | which will not only melt their skins but also the inner parts of their bellies,[20] |
| QXP | Causing all their inner arsenal and their exterior proclamations to melt away to naught. |
| Maulana Ali | With it will be melted what is in their bellies and (their) skins as well. |
| Free Minds | It melts the inside of their stomachs and their skin. |
| Qaribullah | and that which is in their bellies and their skins shall be melted; |
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| George Sale | their bowels shall be dissolved thereby, and also their skins; |
| JM Rodwell | All that is in their bowels, and their skins, shall be dissolved: |
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| Asad | causing all that is within their bodies, as well as the skins, to melt away. [I.e., causing their inner and outer personality utterly to disintegrate.] |
al-Hajj 022:021
| 22:21 ولهم مقامع من حديد |
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| Transliteration | Walahum maqamiAAu min hadeedin |
| Literal | And for them (are) sticks from iron . |
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| Yusuf Ali | In addition there will be maces of iron (to punish) them. |
| Pickthal | And for them are hooked rods of iron. |
| Arberry | for them await hooked iron rods; |
| Shakir | And for them are whips of iron. |
| Sarwar | They will be subdued by iron rods. |
| Khalifa | They will be confined in iron pots. |
| Hilali/Khan | And for them are hooked rods of iron (to punish them). |
| H/K/Saheeh | And for [striking] them are maces of iron. |
| Malik | and there will be maces of iron to lash them.[21] |
| QXP | Time is coming to restrain the criminals in rods and chains. (21:39), (57:25). |
| Maulana Ali | And for them are whips of iron. |
| Free Minds | And they will have hooked rods of iron. |
| Qaribullah | for them are hooked rods of iron. |
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| George Sale | and they shall be beaten with maces of iron. |
| JM Rodwell | and there are maces of iron for them! |
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| Asad | And they shall be held [in this state as if] by iron grips; [Lit., "for them will be grips (maqami) of iron". The noun miqmaah - of which maqami is the plural - is derived from the verb qamaa, signifying "he curbed" or "restrained" or "held in subjection" (Lisan al-Arab). Hence, the "iron grips" mentioned in the above verse denote the inescapability of the suffering in the hereafter to which "they who are bent on denying the truth" condemn themselves.] |
al-Hajj 022:022
| 22:22 كلما ارادوا ان يخرجوا منها من غم اعيدوا فيهاوذوقوا عذاب الحريق |
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| Transliteration | Kullama aradoo an yakhrujoo minha min ghammin oAAeedoo feeha wathooqoo AAathaba alhareeqi |
| Literal | Whenever they wanted that they get out from it from (because of) sadness/depression, they were returned in it, and (told): "Taste/experience the burning's torture." |
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| Yusuf Ali | Every time they wish to get away therefrom, from anguish, they will be forced back therein, and (it will be said), "Taste ye the Penalty of Burning!" |
| Pickthal | Whenever, in their anguish, they would go forth from thence they are driven back therein and (it is said unto them): Taste the doom of burning. |
| Arberry | as often as they desire in their anguish to come forth from it, they shall be restored into it, and: 'Taste the chastisement of the burning!' |
| Shakir | Whenever they will desire to go forth from it, from grief, they shall be turned back into it, and taste the chastisement of burning. |
| Sarwar | Whenever in anguish they will try to come out of hell they will be returned therein to suffer the burning torment. |
| Khalifa | Whenever they try to exit such misery, they will be forced back in: "Taste the agony of burning." |
| Hilali/Khan | Every time they seek to get away therefrom, from anguish, they will be driven back therein, and (it will be) said to them: "Taste the torment of burning!" |
| H/K/Saheeh | Every time they want to get out of Hellfire from anguish, they will be returned to it, and [it will be said], Taste the punishment of the Burning Fire! |
| Malik | Whenever, in their anguish, they try to escape therefrom, they will be forced back therein, and will be told: "Taste the punishment of conflagration!"[22] |
| QXP | Whenever, in their anguish, they try to come out of it, they shall be returned to it, "Taste the doom of burning." |
| Maulana Ali | Whenever they desire to go forth from it, from grief, they are turned back into it, and (it is said): Taste the chastisement of burning. |
| Free Minds | Every time they want to escape the anguish, they are returned to it. Taste the retribution of the burning! |
| Qaribullah | Whenever in their anguish they try to get out of it, they are restored to it. (It will be said): 'Taste the punishment of burning. ' |
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| George Sale | So often as they shall endeavour to get out of hell, because of the anguish of their torments, they shall be dragged back into the same; and their tormentors shall say unto them, taste ye the pain of burning. |
| JM Rodwell | So oft as they, for very anguish, would fain come forth thence, back shall they be turned into it: and-"Taste ye the torment of the burning." |
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| Asad | and every time they try in their anguish to come out of it, they shall be returned thereto and [be told]: "Taste suffering through fire [to the full]!" |
al-Hajj 022:023
| 22:23 ان الله يدخل الذين امنوا وعملوا الصالحات جنات تجري من تحتها الانهار يحلون فيها من اساور من ذهب ولؤلؤا ولباسهم فيها حرير |
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| Transliteration | Inna Allaha yudkhilu allatheena amanoo waAAamiloo alssalihati jannatin tajree min tahtiha al-anharu yuhallawna feeha min asawira min thahabin walu/lu-an walibasuhum feeha hareerun |
| Literal | That God enters those who believed and made/did the correct/righteous deeds, treed gardens/paradises, the rivers/waterways run/flow from beneath/below it, they be bejeweled/decorated in it from bracelets from gold, and pearls, and their cover/dress in it (is) silk. |
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| Yusuf Ali | Allah will admit those who believe and work righteous deeds, to Gardens beneath which rivers flow: they shall be adorned therein with bracelets of gold and pearls; and their garments there will be of silk. |
| Pickthal | Lo! Allah will cause those who believe and do good works to enter Gardens underneath which rivers flow, wherein they will be allowed armlets of gold, and pearls, and their raiment therein will be silk. |
| Arberry | God shall surely admit those who believe and do righteous deeds into gardens underneath which rivers flow; therein they shall be adorned with bracelets of gold and with pearls, and their apparel there shall be of silk; |
| Shakir | Surely Allah will make those who believe and do good deeds enter gardens beneath which rivers flow; they shall be adorned therein with bracelets of gold and (with) pearls, and their garments therein shall be of silk. |
| Sarwar | God will admit the righteously striving believers to the gardens wherein streams flow. There they will be decked with gold bracelets, pearls, and garments of silk, |
| Khalifa | GOD will admit those who believe and lead a righteous life into gardens with flowing streams. They will be adorned therein with bracelets of gold, and pearls, and their garments therein will be silk. |
| Hilali/Khan | Truly, Allah will admit those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds, to Gardens underneath which rivers flow (in Paradise), wherein they will be adorned with bracelets of gold and pearls and their garments therein will be of silk. |
| H/K/Saheeh | Indeed, Allah will admit those who believe and do righteous deeds to gardens beneath which rivers flow. They will be adorned therein with bracelets of gold and pearl, and their garments therein will be silk. |
| Malik | As for those who have faith and do good deeds, Allah will certainly admit them to gardens beneath which rivers flow. They shall be decked with pearls and bracelets of gold, and their garments will be of silk.[23] |
| QXP | Whereas, behold, Allah will admit those who have attained belief and helped others, into the Gardens with rivers flowing beneath. Therein (like royals) they will be adorned with bracelets of gold and pearls, and where silk will be their garment. (18:31). |
| Maulana Ali | Surely Allah will make those who believe and do good deeds enter Gardens wherein flow rivers -- they are adorned therein with bracelets of gold and (with) pearls. And their garments therein are of silk. |
| Free Minds | God will admit those who believe and do good works to gardens with rivers flowing beneath them, wherein they will be adorned with bracelets of gold and pearl, and their garments will be of silk. |
| Qaribullah | Allah will admit those who believe and do good works to gardens underneath which rivers flow. They shall be adorned therein with bracelets of gold and with pearls, and their garments shall be of silk. |
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| George Sale | God will introduce those who shall believe, and act righteously, into gardens through which rivers flow: They shall be adorned therein with bracelets of gold, and pearls; and their vestures therein shall be silk. |
| JM Rodwell | But God will bring in those who shall have believed, and done the things that are right, into gardens 'neath which the rivers flow. Adorned shall they be therein with golden bracelets and with pearls, and their raiment therein shall be of silk; |
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| Asad | [As against this,] behold, God will admit those who attain to faith and do righteous deeds into gardens through which running waters flow, wherein they will be adorned with bracelets of gold and pearls, and where silk will be their raiment: [See 18:31 and the corresponding note.] |
al-Hajj 022:024
| 22:24 وهدوا الى الطيب من القول وهدوا الى صراط الحميد |
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| Transliteration | Wahudoo ila alttayyibi mina alqawli wahudoo ila sirati alhameedi |
| Literal | And they were guided to the good/pure from the words/opinion and belief, and they were guided to the praiseworthy's/commendable's road/way. |
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| Yusuf Ali | For they have been guided (in this life) to the purest of speeches; they have been guided to the Path of Him Who is Worthy of (all) Praise. |
| Pickthal | They are guided unto gentle speech; they are guided unto the path of the Glorious One. |
| Arberry | and they; shall be guided unto goodly speech, and they shall be guided unto the path of the All-laudable. |
| Shakir | And they are guided to goodly words and they are guided into the path of the Praised One. |
| Sarwar | for they were guided to speak the noblest words and follow the praiseworthy path. |
| Khalifa | They have been guided to the good words; they have been guided in the path of the Most Praised. |
| Hilali/Khan | And they are guided (in this world) unto goodly speech (i.e. La ilaha ill-Allah, Alhamdu lillah, recitation of the Quran, etc.) and they are guided to the Path of Him (i.e. Allahs Religion of Islamic Monotheism), Who is Worthy of all praises. |
| H/K/Saheeh | And they had been guided [in worldly life] to good speech, and they were guided to the path of the Praiseworthy. |
| Malik | This is because during their life on earth, they were guided to accept the pure words of Allah and they were shown the Way of the All-Praiseworthy.[24] |
| QXP | For they were willing to be guided towards the best concepts and the best ways of expression. Thus they were guided onto the path that leads to the Praised One. (QAUL includes concept and expression). |
| Maulana Ali | And they are guided to pure words, and they are guided to the path of the Praised One. |
| Free Minds | And they are guided to the good sayings, and guided to the path of the Praiseworthy. |
| Qaribullah | For they shall be guided to good speech and guided to the praised path. |
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| George Sale | They are directed unto a good saying; and are directed into the honourable way. |
| JM Rodwell | For they were guided to the best of words; guided to the glorious path! |
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| Asad | for they were [willing to be] guided towards the best of all tenets, [I.e., that there is no deity save God. (One must bear in mind that the term qawl denotes not merely a "saying" but also an intellectually formulated "opinion" or "tenet".)] and so they were guided onto the way that leads to the One unto whom all praise is due. |
al-Hajj 022:025
| 22:25 ان الذين كفروا ويصدون عن سبيل الله والمسجد الحرام الذي جعلناه للناس سواء العاكف فيه والباد ومن يرد فيه بالحاد بظلم نذقه من عذاب اليم |
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| Transliteration | Inna allatheena kafaroo wayasuddoona AAan sabeeli Allahi waalmasjidi alharami allathee jaAAalnahu lilnnasi sawaan alAAakifu feehi waalbadi waman yurid feehi bi-ilhadin bithulmin nuthiqhu min AAathabin aleemin |
| Literal | That those who disbelieved and prevent/obstruct from God's way/path , and the Mosque the Forbidden/Respected/Sacred which We made/put it to/for the people, equal the devoted/dedicated in it, and the apparent (visitor), and who wants/intends in it by deviation/apostasy with injustice/oppression, We make him taste/experience from a painful torture. |
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| Yusuf Ali | As to those who have rejected (Allah), and would keep back (men) from the Way of Allah, and from the Sacred Mosque, which We have made (open) to (all) men - equal is the dweller there and the visitor from the country - and any whose purpose therein is profanity or wrong-doing - them will We cause to taste of a most Grievous Penalty. |
| Pickthal | Lo! those who disbelieve and bar (men) from the way of Allah and from the Inviolable Place of Worship, which We have appointed for mankind together, the dweller therein and the nomad: whosoever seeketh wrongful partiality therein, him We shall cause to taste a painful doom. |
| Arberry | Those who disbelieve, and bar from God's way and the Holy Mosque that We have appointed equal unto men, alike him who cleaves to it and the tent-dweller, and whosoever purposes to violate it wrongly, We shall let him taste a painful chastisement. |
| Shakir | Surely (as for) those who disbelieve, and hinder (men) from Allah's way and from the Sacred Mosque which We have made equally for all men, (for) the dweller therein and (for) the visitor, and whoever shall incline therein to wrong unjustly, We will make him taste of a painful chastisement. |
| Sarwar | A painful torment awaits the pagans who create obstacles in the way that leads to God and the Sacred Mosque - which We have made for those who dwell nearby and foreigners alike - and those who commit evil and injustice therein. |
| Khalifa | Surely, those who disbelieve and repulse others from the path of GOD, and from the Sacred Masjid that we designated for all the people - be they natives or visitors - and seek to pollute it and corrupt it, we will afflict them with painful retribution. |
| Hilali/Khan | Verily! Those who disbelieve and hinder (men) from the Path of Allah, and from Al-Masjid-al-Haram (at Makkah) which We have made (open) to (all) men, the dweller in it and the visitor from the country are equal there (as regards its sanctity and pilgrimage (Hajj and Umrah)). And whoever inclines to evil actions therein or to do wrong (i.e. practise polytheism and leave Islamic Monotheism), him We shall cause to taste a painful torment. |
| H/K/Saheeh | Indeed, those who have disbelieved and avert [people] from the way of Allah and [from] al-Masjid al-îaram, which We made for the people equal are the resident therein and one from outside; and [also] whoever intends [a deed] therein of deviation [in religion] or wrongdoing We will make him taste of a painful punishment. |
| Malik | As for those who are unbelievers and debar others from the Way of Allah and from the Masjid-al-Haram, to which We have assigned all mankind with equal rights whether they are natives or foreigners, and whoever intends to deviate from righteousness to wrongdoing in its vicinity, We will make him taste a painful punishment.[25] |
| QXP | Verily, those who reject the Truth and bar people from the Path of Allah, and from the Center of Divine Ideology, the Sacred Masjid, must know that We have appointed it for all mankind alike. This is the Inviolable House of worship and security for the locals as well as the visitors (2:125). Whoever seeks to relegate it from Ideology to ritualism, directly or through side cannels, We will make him taste an awful doom. (Zulm = Relegation from the rightful place). |
| Maulana Ali | Those who disbelieve and hinder (men) from Allah’s way and from the Sacred Mosque, which We have made equally for all men, (for) the dweller therein and the visitor. And whoever inclines therein to wrong, unjustly, We shall make him taste of painful chastisement. |
| Free Minds | Those who have rejected and repel from the path of God and the Restricted Temple that We have made for mankind, for the dweller or the visitor to it; and whoever inclines to evil action in it, We will let them taste a painful retribution. |
| Qaribullah | The unbelievers who bar from the Way of Allah and from the Holy Mosque which We made equal for all peoples, he who cleaves to it and the tentdweller alike, and whosoever seeks to violate it wrongfully, We shall let him taste a painful punishment. |
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| George Sale | But they who shall disbelieve, and obstruct the way of God, and hinder men from visiting the holy temple of Mecca, which We have appointed for a place of worship unto all men: The inhabitant thereof, and the stranger have an equal right to visit it: And whosoever shall seek impiously to profane it, We will cause him to taste a grievous torment. |
| JM Rodwell | But those who believe not, and seduce others from the way of God, and from the Holy Mosque which we have appointed to all men, alike for those who abide therein, and for the stranger; And those who seek impiously to profane it, we will cause to taste a gri |
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| Asad | BEHOLD, as for those who are bent on denying the truth and bar [others] from the path of God [This connects with the allusion, in the preceding verse, to "the way that leads to the One unto whom all praise is due".] and from the Inviolable House of Worship which We have set up for all people alike - [both] those who dwell there and those who come from abroad - and all who seek to profane it [Lit., "who aim therein at a deviation from the right course (ilhad)" - a term which circumscribes every perversion of religious tenets.] by [deliberate] evildoing: [all] such shall We cause to taste grievous suffering in the life to come.] [According to Ibn Abbas, as quoted by Ibn Hisham, this verse was revealed towards the end of the year 6 H., when the pagan Quraysh refused the Prophet and his followers, who had come on pilgrimage from Medina, the right of entry into Mecca, and thus into the sanctuary of the Kabah (the "Inviolable House of Worship"). But whether or not this claim is correct - and we have no definite historical evideence in either sense - the purport of the above verse is not restricted to any historical situation but relates to every attempt at preventing believers, be it physically or through intellectual seduction, from going on pilgrimage to this symbolic centre of their faith, or at destroying its sanctity in their eyes.] |
al-Hajj 022:026
| 22:26 واذ بوانا لابراهيم مكان البيت ان لاتشرك بي شيئا وطهر بيتي للطائفين والقائمين والركع السجود |
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| Transliteration | Wa-ith bawwa/na li-ibraheema makana albayti an la tushrik bee shay-an watahhir baytiya liltta-ifeena waalqa-imeena waalrrukkaAAi alssujoodi |
| Literal | And when We established/assigned to Abraham the House/Home's place/position , that do not share/make partners with Me (in) a thing, and purify/clean My House/Home to the circlers/walkers around,232and the standing/keeping up , and the bowing , and the prostrating. |
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| Yusuf Ali | Behold! We gave the site, to Abraham, of the (Sacred) House, (saying): "Associate not anything (in worship) with Me; and sanctify My House for those who compass it round, or stand up, or bow, or prostrate themselves (therein in prayer). |
| Pickthal | And (remember) when We prepared for Abraham the place of the (holy) House, saying: Ascribe thou no thing as partner unto Me, and purify My House for those who make the round (thereof) and those who stand and those who bow and make prostration. |
| Arberry | And when We settled for Abraham the place of the House: 'Thou shall not associate with Me anything. And do thou purify My House for those that shall go about it and those that stand, for those that bow and prostrate themselves; |
| Shakir | And when We assigned to Ibrahim the place of the House, saying: Do not associate with Me aught, and purify My House for those who make the circuit and stand to pray and bow and prostrate themselves. |
| Sarwar | When We prepared for Abraham the place to build the Sacred House, We told him not to consider anything equal to Me and to keep the House clean for those walking around it, those standing, bowing down, and prostrating in prayer. |
| Khalifa | We appointed Abraham to establish the Shrine: "You shall not idolize any other god beside Me, and purify My shrine for those who visit it, those who live near it, and those who bow and prostrate. |
| Hilali/Khan | And (remember) when We showed Ibrahim (Abraham) the site of the (Sacred) House (the Kabah at Makkah) (saying): "Associate not anything (in worship) with Me, (La ilaha ill-Allah (none has the right to be worshipped but Allah Islamic Monotheism), and sanctify My House for those who circumambulate it, and those who stand up for prayer, and those who bow (submit themselves with humility and obedience to Allah), and make prostration (in prayer, etc.);" |
| H/K/Saheeh | And [mention, O Muúammad], when We designated for Abraham the site of the House, [saying], Do not associate anything with Me and purify My House for those who perform ‹awaf and those who stand [in prayer] and those who bow and prostrate. |
| Malik | Remember! We identified the site of the Sacred House to Abraham, saying, "Worship none besides Me, sanctify My House for those worshippers who make Tawaf (walking counterclockwise around it as a part of the Hajj rituals), and stand in prayer, bow, and prostrate themselves,[26] |
| QXP | Behold! We pointed the site of the Sacred House (Ka'bah) to Abraham, saying, "Associate none with Me, and keep My House clean of human dogmas for those whose Divine Ideology of Monotheism will revolve around this Center for all mankind. Train the visitors to stand up for Truth, and bow to and prostrate before Divine Commands." (2:125), (2:197), (3:95-97), (22:28-29). |
| Maulana Ali | And when We pointed to Abraham the place of the House, saying: Associate naught with me, and purify My House for those who make circuits and stand to pray and bow and prostrate themselves. |
| Free Minds | And We have appointed to Abraham the place of the sanctuary: "Do not set up anyone with Me, and purify My sanctuary for those who will partake, and those who will enforce, and those who kneel and prostrate." |
| Qaribullah | And when We settled for Abraham (and Ishmael) the place of the Holy Mosque, (We said): 'You shall not associate with Me anything. Purify My House for those who circumambulate it and those who stand, for those who bow and prostrate. |
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| George Sale | Call to mind when We gave the site of the house of the Caaba for an abode unto Abraham, saying, do not associate any thing with Me; and cleanse my house for those who compass it, and who stand up, and who bow down to worship. |
| JM Rodwell | And call to mind when we assigned the site of the House to Abraham and said: "Unite not aught with Me in worship, and cleanse My House for those who go in procession round it, and who stand or bow in worship:"- |
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| Asad | For, when We assigned unto Abraham the site of this Temple, [I.e., the Kabah: see note on 2:125.] [We said unto him:] "Do not ascribe divinity to aught beside Me!" [In view of the oft-repeated Quranic statement that Abraham was beyond all temptation to ascribe divinity to anything but God, it seems to me that the above injunction has a specific import, namely, "Do not allow this Temple to become an object of worship, but make it clear that it is holy only by virtue of its being the first temple ever dedicated to the worship of the One God" (cf. 3:96). Apart from that, it refers to "those who are bent on denying the truth" spoken of at the beginning of the preceding verse.] - and: "Purify My Temple for those who will walk around it, [See surah 2:125.] and those who will stand before it [in meditation], and those who will bow down and prostrate themselves [in prayer]." |
al-Hajj 022:027
| 22:27 واذن في الناس بالحج ياتوك رجالا وعلى كل ضامر ياتين من كل فج عميق |
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| Transliteration | Waaththin fee alnnasi bialhajji ya/tooka rijalan waAAala kulli damirin ya/teena min kulli fajjin AAameeqin |
| Literal | And inform/announce in the people with (about) the pilgrimage, they come to you walking and on every lean/thin , they come from every deep/far/long mountain path . |
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| Yusuf Ali | "And proclaim the Pilgrimage among men: they will come to thee on foot and (mounted) on every kind of camel, lean on account of journeys through deep and distant mountain highways; |
| Pickthal | And proclaim unto mankind the pilgrimage. They will come unto thee on foot and on every lean camel; they will come from every deep ravine, |
| Arberry | and proclaim among men the Pilgrimage, and they shall come unto thee on foot and upon every lean beast, they shall come from every deep ravine |
| Shakir | And proclaim among men the Pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path, |
| Sarwar | (We commanded Abraham), "Call people for hajj - an act of worship accomplished by visiting the sacred sites in Mecca." They will come on foot and on lean camels from all the distant quarters |
| Khalifa | "And proclaim that the people shall observe Hajj pilgrimage. They will come to you walking or riding on various exhausted (means of transportation). They will come from the farthest locations." |
| Hilali/Khan | And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every deep and distant (wide) mountain highway (to perform Hajj). |
| H/K/Saheeh | And proclaim to the people the úajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass |
| Malik | and make a proclamation of Hajj (Pilgrimage) to mankind: they will come to you on foot and on lean camels from every distant quarter,[27] |
| QXP | "And announce to mankind the duty of Pilgrimage. They will come to you on foot, and on every kind of fast mount, coming from every far-away point on earth." |
| Maulana Ali | And proclaim to men the Pilgrimage: they will come to thee on foot and on every lean camel, coming every remote path: |
| Free Minds | And call out to mankind with the Pilgrimage, they will come to you walking and on every transport, they will come from every deep enclosure. |
| Qaribullah | Proclaim the pilgrimage to the people. They will come to you on foot and on every lean camel, they shall come from every deep ravine; |
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| George Sale | And proclaim unto the people a solemn pilgrimage; let them come unto thee on foot, and on every lean camel, arriving from every distant road; |
| JM Rodwell | And proclaim to the peoples a PILGRIMAGE: Let them come to thee on foot and on every fleet camel, arriving by every deep defile: |
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| Asad | Hence, [O Muhammad,] proclaim thou unto all people the [duty of] pilgrimage: [Lit., "proclaim thou the pilgrimage among the people", i.e., the believers (Tabari). Most of the commentators assume that this passage is a continuation of God's command to Abraham; but some of them - in particular, Al-Hasan al-Basri - consider it to have been addressed to the Prophet Muhammad. (Regarding the annual pilgrimage to Mecca, as instituted in Islam, see 2:196 - 203 and the corresponding notes.)] they will come unto thee on foot and on every [kind of] fast mount, [Lit., "lean mount" - an expression which has induced some of the commentators to assume that it denotes "a camel that has become lean on account of a long and fatiguing journey". However, the verb dammarahu or admarahu relates in classical Arabic not only to camels but also to horses, and has the meaning of "he made it [i.e., the mount] lean and fit [for racing or war]"; thus, the noun midmar signifies "a training-ground where horses are prepared for racing or war", as well as "a race-course" (Jawhari, Asas, etc.; cf. also lane V. 1803 f.). Hence, the adjectival noun damir - especially when contrasted, as above, with the expression rijalan ("on foot") -- has the connotation of "fleetness" or, more properly. "fitness for speed", and may by inference be applied to every kind of "fast conveyance".] coming from every far-away point [on earth], |
al-Hajj 022:028
| 22:28 ليشهدوا منافع لهم ويذكروا اسم الله في ايام معلومات على مارزقهم من بهيمة الانعام فكلوا منها واطعموا البائس الفقير |
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| Transliteration | Liyashhadoo manafiAAa lahum wayathkuroo isma Allahi fee ayyamin maAAloomatin AAala ma razaqahum min baheemati al-anAAami fakuloo minha waatAAimoo alba-isa alfaqeera |
| Literal | To witness benefits/uses for them, and they mention/remember God's name in known days/times, on (for) what He provided for them from quadrupeds of land and sea excluding felines the camels/livestock, so eat from it, and feed the miserable/fallen in hardship, the poor/needy . |
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| Yusuf Ali | "That they may witness the benefits (provided) for them, and celebrate the name of Allah, through the Days appointed, over the cattle which He has provided for them (for sacrifice): then eat ye thereof and feed the distressed ones in want. |
| Pickthal | That they may witness things that are of benefit to them, and mention the name of Allah on appointed days over the beast of cattle that He hath bestowed upon them. Then eat thereof and feed therewith the poor unfortunate. |
| Arberry | that they may witness things profitable to them and mention God's Name on days well-known over such beasts of the flocks as He has provided them: "So eat thereof, and feed the wretched poor." |
| Shakir | That they may witness advantages for them and mention the name of Allah during stated days over what He has given them of the cattle quadrupeds, then eat of them and feed the distressed one, the needy. |
| Sarwar | to see their benefits, commemorate the name of God during the appointed days, and offer the sacrifice of the cattle that God has given them. They themselves should consume part of the sacrificial flesh and give the rest to the destitute and needy people. |
| Khalifa | They may seek commercial benefits, and they shall commemorate GOD's name during the specified days for providing them with livestock. "Eat therefrom and feed the despondent and the poor." |
| Hilali/Khan | That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade, etc.), and mention the Name of Allah on appointed days (i.e. 10th, 11th, 12th, and 13th day of Dhul-Hijjah), over the beast of cattle that He has provided for them (for sacrifice) (at the time of their slaughtering by saying: Bismillah, Wallahu-Akbar, Allahumma Minka wa Ilaik). Then eat thereof and feed therewith the poor who have a very hard time. |
| H/K/Saheeh | That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor. |
| Malik | so that they may witness the benefits which are made available here for them, and pronounce the name of Allah over the cattle which We have provided as food for them, on the appointed days, then eat meat themselves and feed the indigent and needy.[28] |
| QXP | So that they might see with their own eyes and experience what benefits the Divine System holds for them (in addition to uniting them in the common bond of humanity). And they shall commemorate Allah's Name collectively during the specified days of Hajj; and over the livestock He has bestowed upon them. Then host one another with the livestock (to make the Congregation self-sufficient in the food resource). Eat and feed the distressed poor (regardless of whether they are in the congregation or elsewhere). |
| Maulana Ali | That they may witness benefits (provided) for them, and mention the name of Allah on appointed days over what He has given them of the cattle quadrupeds; then eat of them and feed the distressed one, the needy. |
| Free Minds | So that they may witness benefits for themselves and recall God's name in the appointed days over what He has provided for them of the animal livestock. So eat from it and feed the needy and the poor. |
| Qaribullah | that they witness profitable things for them and mention the Name of Allah on well known days over the flocks which He has provided them. Eat thereof, and feed the wretched poor. |
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| George Sale | that they may be witnesses of the advantages which accrew to them from the visiting this holy place, and may commemorate the name of God on the appointed days, in gratitude for the brute cattle which He hath bestowed on them. Wherefore eat thereof, and feed the needy, and the poor. |
| JM Rodwell | That they may bear witness of its benefits to them, and may make mention of God's name on the appointed days, over the brute beasts with which He hath supplied them for sustenance: Therefore eat thereof yourselves, and feed the needy, the poor: |
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| Asad | so that they might experience much that shall be of benefit to them, [Lit., "that they might witness benefits [accruing] to them" - i.e., increased consciousness of God through facing the first temple ever dedicated to Him, as well as the consciousness of being part of a brotherhood embracing all believers. Apart from these spiritual benefits, the annual pilgrimage to Mecca provides an opportunity for believers from all parts of the world to become acquainted with the many social and political problems that confront the various geographically separated sectors of the community.] and that they might extol the name of God on the days appointed [for sacrifice], over whatever heads of cattle He may have provided for them [The repeated Quranic insistence on pronouncing the name of God whenever one slaughters an animal is meant to make the believers "realize the awfulness of taking life, and the solemn nature of the trust which God has conferred upon them in the permission to eat the flesh of animals" (Marmaduke Pickthall, The Meaning of the Glorious Koran, London 1930, p. 342, footnote 2). As regards the "days appointed" [ayyam ma lumat] spoken of above, they apparently denote the Festival of Sacrifices, which falls on the 10th of the lunar month of Dhu `l-Hijjah, as well as the next two days, marking the end of the pilgrimage (Ibn Abbas, as quoted by Razi).] [to this end]: eat, then, thereof, and feed the unfortunate poor. [Whereas the pilgrims are merely permitted to eat some of the flesh of the animals which they have sacrificed, the feeding of the poor is mandatory (Tabari and Zamakhshari) and constitutes. thus, the primary objective of these sacrifices. Apart from this, they are meant to commemorate Abraham's readiness to sacrifice his first-born son (Ishmael) after he dreamt that God demanded of him this supreme sacrifice (see 37:102 - 107 and the corresponding notes); furthermore, they are a reminder that God is the Provider of all sustenance and the One who gives life and deals death, and that all must return to Him; and lastly (as stressed by Razi), they are to be symbols of each believer's readiness to sacrifice himself in the cause of truth.] |
al-Hajj 022:029
| 22:29 ثم ليقضوا تفثهم وليوفوا نذورهم وليطوفوا بالبيت العتيق |
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| Transliteration | Thumma lyaqdoo tafathahum walyoofoo nuthoorahum walyattawwafoo bialbayti alAAateeqi |
| Literal | Then they should carry out/accomplish (remove/cleanse) their filth/dirt , and they should fulfill/complete their duties/vows (on themselves), and they should circle/walk around at the House/Home, the Honoured/Ancient . |
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| Yusuf Ali | "Then let them complete the rites prescribed for them, perform their vows, and (again) circumambulate the Ancient House." |
| Pickthal | Then let them make an end of their unkemptness and pay their vows and go around the ancient House. |
| Arberry | Let them then finish with their self-neglect and let them fulfil their vows, and go about the Ancient House.' |
| Shakir | Then let them accomplish their needful acts of shaving and cleansing, and let them fulfil their vows and let them go round the Ancient House. |
| Sarwar | Let the pilgrims then neatly dress themselves, fulfil their vows, and walk seven times around the Kabah. |
| Khalifa | They shall complete their obligations, fulfill their vows, and visit the ancient shrine. |
| Hilali/Khan | Then let them complete the prescribed duties (Manasik of Hajj) for them, and perform their vows, and circumambulate the Ancient House (the Kabah at Makkah). |
| H/K/Saheeh | Then let them end their untidiness and fulfill their vows and perform ‹awaf around the ancient House. |
| Malik | Then they should accomplish their needful acts of shaving or cutting their hair and taking a bath, fulfill their vows and go for Tawaf-e-Ziyarah to the Ancient House.[29] |
| QXP | As they host one another, they shall consult to clean out their societies of individual and collective vices. And, design ways to fulfill their obligations as human beings. Then they shall walk around the Ancient House in their resolve. |
| Maulana Ali | Then let them accomplish their needful acts of cleansing, and let them fulfil their vows and go round the Ancient House. |
| Free Minds | Then let them complete their duties and fulfill their vows, and let them partake at the ancient sanctuary. |
| Qaribullah | Then, let the pilgrims accomplish their acts of cleansing, and let them fulfill their vows, and circumambulate the Ancient House. |
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| George Sale | Afterwards let them put an end to the neglect of their persons; and let them pay their vows, and compass the ancient house. |
| JM Rodwell | Then let them bring the neglect of their persons to a close, and let them pay their vows, and circuit the ancient House. |
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| Asad | Thereafter let them bring to an end their state of self-denial, [In Tabari's opinion, the phrase thumma `l-yaqdu tafathahum signifies "then let them complete the acts of worship (manasik) incumbent on them by virtue of their pilgrimage". Other commentators, however, understand by the (extremely rare) expression tafath the prohibition of enjoying, while in the actual state of pilgrimage, certain bodily comforts like cutting or shaving one's hair (see 2:196), wearing any clothing but the simple, unsewn pilgrim's garb (ihram), indulging in sexual intercourse 2:197, etc. Consequently, they explain the above phrase as meaning "let them bring to an end the [condition of self-denial described as] tafath which was incumbent on them during pilgrimage".] and let them fulfill the vows which they [may] have made, and let them walk [once again] around the Most Ancient Temple. [I.e., around the Kabah (see surah 2:125), thus completing the pilgrimage.] |
al-Hajj 022:030
| 22:30 ذلك ومن يعظم حرمات الله فهو خير له عند ربه واحلت لكم الانعام الا مايتلى عليكم فاجتنبوا الرجس من الاوثان واجتنبوا قول الزور |
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| Transliteration | Thalika waman yuAAaththim hurumati Allahi fahuwa khayrun lahu AAinda rabbihi waohillat lakumu al-anAAamu illa ma yutla AAalaykum faijtaniboo alrrijsa mina al-awthani waijtaniboo qawla alzzoori |
| Literal | That and who magnifies/makes great God's ordered prohibitions, so it is better for him at his Lord, and the camels/livestock is permitted/allowed for you, except what is being read/recited on (to) you, so avoid the obscenity/filth from the idols/idolized statues, and avoid the lie's/falsehood's word/opinion and belief . |
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| Yusuf Ali | Such (is the Pilgrimage): whoever honours the sacred rites of Allah, for him it is good in the Sight of his Lord. Lawful to you (for food in Pilgrimage) are cattle, except those mentioned to you (as exception): but shun the abomination of idols, and shun the word that is false,- |
| Pickthal | That (is the command). And whoso magnifieth the sacred things of Allah, it will be well for him in the sight of his Lord. The cattle are lawful unto you save that which hath been told you. So shun the filth of idols, and shun lying speech, |
| Arberry | All that; and whosoever venerates the sacred things of God, it shall be better for him with his Lord. And permitted to you are the flocks, except that which is recited to you. And eschew the abomination of idols, and eschew the speaking of falsehood, |
| Shakir | That (shall be so); and whoever respects the sacred ordinances of Allah, it is better for him with his Lord; and the cattle are made lawful for you, except that which is recited to you, therefore avoid the uncleanness of the idols and avoid false words, |
| Sarwar | Such are the regulations of hajj. To respect the prohibitions of God is a virtuous deed in the sight of one's Lord. Consuming the flesh of certain animals is made lawful for you. Stay away from wickedness, idols, and false words. |
| Khalifa | Those who reverence the rites decreed by GOD have deserved a good reward at their Lord. All livestock is made lawful for your food, except for those specifically prohibited for you. You shall avoid the abomination of idol worship, and avoid bearing false witness. |
| Hilali/Khan | That (Manasik prescribed duties of Hajj is the obligation that mankind owes to Allah), and whoever honours the sacred things of Allah, then that is better for him with his Lord. The cattle are lawful to you, except those (that will be) mentioned to you (as exceptions). So shun the abomination (worshipping) of idol, and shun lying speech (false statements) |
| H/K/Saheeh | That [has been commanded], and whoever honors the sacred ordinances of Allah it is best for him in the sight of his Lord. And permitted to you are the grazing livestock, except what is recited to you. So avoid the uncleanliness of idols and avoid false statement, |
| Malik | This was the object for which the Ka’bah was built, and whoever honors the sacred rites of Allah, it is good for him in the sight of his Lord. The meat of cattle is lawful to you, except what has already been mentioned to you; therefore, shun the abomination of idols and shun all false statements.[30] |
| QXP | All this is the purpose of Hajj. Whoever will honor these Directives and Limitations, it will be well for him in the Sight of his Lord. The livestock here is lawful food for you except for those already prohibited (2:173), (5:3), (6:145), (16:115). You shall avoid idol worship in any form, and abstain from bearing false witness. Avoid all things that bring your progress to a standstill. Lying, bearing false witness and flamboyant behavior are specifically forbidden at this congregation to prevent nullification of the grand objective (Rijs, Awthan, Zoor encompass all the stated meanings). |
| Maulana Ali | That (shall be so). And whoever respects the sacred ordinances of Allah, it is good for him with his Lord. And the cattle are made lawful for you, except that which is recited to you, so shun the filth of the idols and shun false words, |
| Free Minds | Thus, and whosoever honours God's restrictions, then it is better for him with His Lord. And the livestock is made lawful for you except what is recited upon you. So avoid the foulness of idols and avoid saying false statements. |
| Qaribullah | All that; and whosoever venerates the sacred rites of Allah it shall be better for him with his Lord. The flocks are lawful to you, except that which is recited to you. Therefore, avoid the filth of idols and avoid speaking falsely, |
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| George Sale | This let them do. And whoever shall regard the sacred ordinances of God; this will be better for him in the sight of his Lord. All sorts of cattle are allowed you to eat, except what hath been read unto you, in former passages of the Koran, to be forbidden. But depart from the abomination of idols, and avoid speaking that which is false: Being orthodox in respect to God, |
| JM Rodwell | This do. And he that respecteth the sacred ordinances of God, this will be best for him with his Lord. The flesh of cattle is allowed you, save of those already specified to you. Shun ye, therefore, the pollutions of idols; and shun ye the word of falsehoo |
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| Asad | All this [is ordained by God]; and if one houours God's sacred commandments, it will redound to his own good in his Sustainer's sight. And all [kinds of] cattle have been made lawful to you [for sacrifice and food], save what is mentioned to you [as forbidden]. [See the first paragraph of 5:3. Once again, the Quran stresses the principle that everything that has not been explicitly forbidden is per se lawful.] Shun, then, [all that God has forbidden and, most of all,] the loathsome evil of idolatrous beliefs and practices; [The term awthan (lit.,"idols") denotes not merely actual, concrete images of false deities but also, in its widest sense, everything that is associated with false beliefs and practices or with a tendency to "worship" false values: hence the subsequent injunction to shun every word that is untrue".] and shun every word that is untrue, |
al-Hajj 022:031
| 22:31 حنفاء لله غير مشركين به ومن يشرك بالله فكانما خر من السماء فتخطفه الطير او تهوي به الريح في مكان سحيق |
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| Transliteration | Hunafaa lillahi ghayra mushrikeena bihi waman yushrik biAllahi fakaannama kharra mina alssama-i fatakhtafuhu alttayru aw tahwee bihi alrreehu fee makanin saheeqin |
| Literal | Submitters/Unifiers of God to God not sharing/taking partners with Him, and who shares/makes partners with God, so as if/though he fell down from the sky/space, so the birds snatch him, or the wind/breeze falls/drops with him in a far and remote place/position. |
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| Yusuf Ali | Being true in faith to Allah, and never assigning partners to Him: if anyone assigns partners to Allah, is as if he had fallen from heaven and been snatched up by birds, or the wind had swooped (like a bird on its prey) and thrown him into a far-distant place. |
| Pickthal | Turning unto Allah (only), not ascribing partners unto Him; for whoso ascribeth partners unto Allah, it is as if he had fallen from the sky and the birds had snatched him or the wind had blown him to a far-off place. |
| Arberry | being men pure of faith unto God, not associating with Him anything; for whosoever associates with God anything, it is as though he has fallen from heaven and the birds snatch him away, or the wind sweeps him headlong into a place far away. |
| Shakir | Being upright for Allah, not associating aught with Him and whoever associates (others) with Allah, it is as though he had fallen from on high, then the birds snatch him away or the wind carries him off to a far-distant place. |
| Sarwar | As the upright servants of God, do not consider anything equal to God. To consider things equal to God is like one falling from the sky who is snatched away by the birds or carried away by a strong wind to a far distant place. |
| Khalifa | You shall maintain your devotion absolutely to GOD alone. Anyone who sets up any idol beside GOD is like one who fell from the sky, then gets snatched up by vultures, or blown away by the wind into a deep ravine. |
| Hilali/Khan | Hunafa Lillah (i.e. to worship none but Allah), not associating partners (in worship, etc.) unto Him and whoever assigns partners to Allah, it is as if he had fallen from the sky, and the birds had snatched him, or the wind had thrown him to a far off place. |
| H/K/Saheeh | Inclining [only] to Allah, not associating [anything] with Him. And he who associates with Allah it is as though he had fallen from the sky and was snatched by the birds or the wind carried him down into a remote place. |
| Malik | Dedicate yourselves to Allah and do not commit shirk with Him: for anyone who commits shirk, it is as though he had fallen from the sky; then his body is either snatched away by birds or carried away by the wind to some far-off place,[31] |
| QXP | Turn to Allah alone, associating none with Him. For whoever ascribes partners to Allah, it is as if he has fallen from the sky and the birds snatch him or the wind blows him to far-off places. |
| Maulana Ali | Being unright for Allah, not associated aught with Him. And whoever associates (aught) with Allah, it is as if he had fallen from on high, then the birds had snatched him away, or the wind had carried him off to a distant place. |
| Free Minds | Monotheists to God, not setting up anything with Him. And whosoever sets-up partners with God, then it is as if he has fallen from the sky and the birds snatch him or the wind takes him to a place far off. |
| Qaribullah | being of pure faith to Allah, not associating anything with Him. He who associates others with Allah is like he who falls from heaven and is snatched away by the birds or carried by the wind to some faroff place. |
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| George Sale | associating no other god with Him; for whoever associateth any other with God, is like that which falleth from heaven, and which the birds snatch away, or the wind bloweth to a far distant place. |
| JM Rodwell | Sound in faith Godward, uniting no god with Him; for whoever uniteth gods with God, is like that which falleth from on high, and the birds snatch it away, or the wind wafteth it to a distant place. |
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| Asad | [inclining] towards God, [and] turning away from all that is false, [For an explanation of the term hunafa (sing. hanif ), see note on 2:135.] without ascribing divine qualities to aught beside Him: for he who ascribes divinity to aught but God is like one who is hurtling down from the skies - whereupon the birds carry him off, or the wind blows him away onto a far-off place. |
al-Hajj 022:032
| 22:32 ذلك ومن يعظم شعائر الله فانها من تقوى القلوب |
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| Transliteration | Thalika waman yuAAaththim shaAAa-ira Allahi fa-innaha min taqwa alquloobi |
| Literal | That and who magnifies/makes great God's methods/ways of worship, so that it truly is from the hearts'/minds' fearing/obedience of God. |
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| Yusuf Ali | Such (is his state): and whoever holds in honour the symbols of Allah, (in the sacrifice of animals), such (honour) should come truly from piety of heart. |
| Pickthal | That (is the command). And whoso magnifieth the offerings consecrated to Allah, it surely is from devotion of the hearts, |
| Arberry | All that; and whosoever venerates God's waymarks, that is of the godliness of the hearts. |
| Shakir | That (shall be so); and whoever respects the signs of Allah, this surely is (the outcome) of the piety of hearts. |
| Sarwar | To respect the symbols of God is the sign of a pious heart. |
| Khalifa | Indeed, those who reverence the rites decreed by GOD demonstrate the righteousness of their hearts. |
| Hilali/Khan | Thus it is (what has been mentioned in the above said Verses (27, 28, 29, 30, 31) is an obligation that mankind owes to Allah). And whosoever honours the Symbols of Allah, then it is truly from the piety of the heart. |
| H/K/Saheeh | That [is so]. And whoever honors the symbols of Allah indeed, it is from the piety of hearts. |
| Malik | so it is, and he who respects the Symbols of Allah, surely shows the piety of his heart.[32] |
| QXP | Such is his state. And anyone who honors the symbols set up by Allah must know that mere honoring these symbols is of no value without righteousness of the heart. |
| Maulana Ali | That (shall be so). And whoever respects the ordinances of Allah, this is surely from the piety of hearts. |
| Free Minds | Thus, and whoever honours the decrees of God, then it is from the piety of the hearts. |
| Qaribullah | All that; and, he who venerates the waymarks of Allah, surely it is from the piety of the hearts. |
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| George Sale | This is so. And whoso maketh valuable offerings unto God; verily they proceed from the piety of men's hearts. |
| JM Rodwell | This do. And they who respect the rites of God, perform an action which proceedeth from piety of heart. |
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| Asad | This is [to be borne in mind]. And anyone who honours the symbols set up by God [Lit., "God's symbols (shaair)" - an expression which in this context refers to the rites of pilgrimage (see the second half of note on 5:2). This stress on the symbolic character of all the rites connected with the pilgrimage is meant to draw the believer's attention to the spiritual meaning of those rites, and thus to warn him against making, unthinkingly, a sort of fetish of them. - The assumption of some of the commentators that the "symbols" referred to here relate specifically to the sacrificial animals, and their sacrifice as such is not warranted by the text. As Tabari explains in his commentary on this and the next verse, the term shaa'ir comprises all the rites, actions and places connected with the pilgrimage (all of which have symbolic meaning), and cannot be restricted to any one of them.] [shall know that] verily, these [symbols derive their value] from the God-consciousness in the [believers'] hearts. |
al-Hajj 022:033
| 22:33 لكم فيها منافع الى اجل مسمى ثم محلها الى البيت العتيق |
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| Transliteration | Lakum feeha manafiAAu ila ajalin musamman thumma mahilluha ila albayti alAAateeqi |
| Literal | For you in it (are) benefits/uses to a named/identified term/time, then its place/destination (is) to the House/Home the Honoured/Ancient . |
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| Yusuf Ali | In them ye have benefits for a term appointed: in the end their place of sacrifice is near the Ancient House. |
| Pickthal | Therein are benefits for you for an appointed term; and afterward they are brought for sacrifice unto the ancient House. |
| Arberry | There are things therein profitable to you unto a stated term; thereafter their lawful place of sacrifice is by the Ancient House. |
| Shakir | You have advantages in them till a fixed time, then their place of sacrifice is the Ancient House. |
| Sarwar | There are benefits for you in the (sacrificial offerings) of God until the appointed time when you slaughter them as your offering near the Ancient House. |
| Khalifa | The (livestock) provide you with many benefits for a period, before being donated to the ancient shrine. |
| Hilali/Khan | In them (cattle offered for sacrifice) are benefits for you for an appointed term, and afterwards they are brought for sacrifice unto the ancient House (the Haram - sacred territory of Makkah city). |
| H/K/Saheeh | For you the animals marked for sacrifice are benefits for a specified term; then their place of sacrifice is at the ancient House. |
| Malik | You may benefit (by using their milk) from the cattle dedicated for sacrifice, until the time of their slaughter, then their place of sacrifice is near the Ancient House.[33] |
| QXP | (The livestock during Hajj are a symbol of devotion to God.) In them are benefits for you. They carry you and your loads and their only place for sacrifice or donation is this Ancient House. |
| Maulana Ali | Therein are benefits for you for a term appointed, then their place of sacrifice is the Ancient House. |
| Free Minds | In them are benefits to an appointed time, then their place is to the ancient sanctuary. |
| Qaribullah | In them, you have benefits until an appointed time. After their place of sacrifice is at the Ancient House. |
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| George Sale | Ye receive various advantages from the cattle designed for sacrifices, until a determined time for slaying them: Then the place of sacrificing them is at the ancient house. |
| JM Rodwell | Ye may obtain advantages from the cattle up to the set time for slaying them: then, the place for sacrificing them is at the ancient House. |
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| Asad | In that [God-consciousness] you shall find benefits until a term set [by Him is fulfilled], [I.e., "until the end of your lives" (Baydawi).] and [you shall know that] its goal and end is the Most Ancient Temple. [The noun mahill, derived from the verb halla (lit., "he untied" or "undid" [e.g., a knot]", or "he loosened [a load]",or "he alighted"), denotes primarily a "destination", as well as "the time or place at which an obligation [e.g., a debt] falls due" (Taj al-Arus). In the above context, in which this term obviously relates to the "God-consciousness" (taqwa) unequivocally mentioned in the preceding verse, it has the tropical rneaning of "goal and end", implying that the realization of God's oneness and uniqueness - symbolized by the Kabah (the "Most Ancient Temple") - is the goal and end of all true God-consciousness.] |
al-Hajj 022:034
| 22:34 ولكل امة جعلنا منسكا ليذكروا اسم الله على مارزقهم من بهيمة الانعام فالهكم اله واحد فله اسلموا وبشر المخبتين |
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| Transliteration | Walikulli ommatin jaAAalna mansakan liyathkuroo isma Allahi AAala ma razaqahum min baheemati al-anAAami fa-ilahukum ilahun wahidun falahu aslimoo wabashshiri almukhbiteena |
| Literal | And to each/every nation We made/created a ritual or method of worship/familiar place , to mention/remember God's name on what He provided for them from quadrupeds of land and sea excluding felines the camels/livestock, so your God (is) one God, so to Him submit/surrender , and announce good news (to) the humble/tranquil. |
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| Yusuf Ali | To every people did We appoint rites (of sacrifice), that they might celebrate the name of Allah over the sustenance He gave them from animals (fit for food). But your god is One God: submit then your wills to Him (in Islam): and give thou the good news to those who humble themselves,- |
| Pickthal | And for every nation have We appointed a ritual, that they may mention the name of Allah over the beast of cattle that He hath given them for food; and your god is One God, therefor surrender unto Him. And give good tidings (O Muhammad) to the humble, |
| Arberry | We have appointed for every nation a holy rite, that they may mention God's Name over such beasts of the flocks as He has provided them. Your God is One God, so to Him surrender. And give thou good tidings unto the humble |
| Shakir | And to every nation We appointed acts of devotion that they may mention the name of Allah on what He has given them of the cattle quadrupeds; so your god is One God, therefore to Him should you submit, and give good news to the humble, |
| Sarwar | To every nation We have given certain sacrificial rituals. Let them consecrate their sacrificial animals with His Name. Your God is One God and you must submit yourselves to His will. (Muhammad), give the glad news (of God's mercy) to the devoted servants of God: |
| Khalifa | For each congregation we have decreed rites whereby they commemorate the name of GOD for providing them with the livestock. Your god is one and the same god; you shall all submit to Him. Give good news to the obedient. |
| Hilali/Khan | And for every nation We have appointed religious ceremonies, that they may mention the Name of Allah over the beast of cattle that He has given them for food. And your Ilah (God) is One Ilah (God Allah), so you must submit to Him Alone (in Islam). And (O Muhammad SAW) give glad tidings to the Mukhbitin (those who obey Allah with humility and are humble from among the true believers of Islamic Monotheism), |
| H/K/Saheeh | And for all religion We have appointed a rite [of sacrifice] that they may mention the name of Allah over what He has provided for them of [sacrificial] animals. For your god is one God, so to Him submit. And, [O Muúammad], give good tidings to the humble [before their Lord] |
| Malik | For every nation We prescribed a way of sacrifice so that they may pronounce the name of Allah over the cattle which He has given them for food, your God is one God; so submit yourselves to Him as a Muslim, and give good news to the humble,[34] |
| QXP | And to every community We have ordained rites that they might extol the Name of Allah over the sustenance He gave them from the livestock. But your God is the One and Only God. Therefore, submit to Him alone (22:67). And give glad news to all those who are humble. |
| Maulana Ali | And for every nation We appointed acts of devotion that they might mention the name of Allah on what He has given them of the cattle quadrupeds. So your God is One God, therefore to Him should you submit. And give good news to the humble, |
| Free Minds | And for every nation We have made a rite that they may mention God's name over what He has provided for them of the animal livestock. So your god is One god, so to Him surrender and give good tidings to those who obey. |
| Qaribullah | For every nation We have appointed a holy ritual, that they pronounce the Name of Allah over the beast of flocks which He has provided them. Your God is One God; to Him surrender yourselves. Give glad tidings to the humble, |
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| George Sale | Unto the professors of every religion have We appointed certain rites, that they may commemorate the name of God on slaying the brute cattle which He hath provided for them. Your God is one God: Wherefore resign your selves wholly unto Him. And do thou bear good tidings unto those who humble themselves; |
| JM Rodwell | And to every people have we appointed rites, that they may commemorate the name of God over the brute beasts which He hath provided for them. And your God is the one God. To Him, therefore, surrender yourselves: and bear thou good tidings to those who humb |
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| Asad | And [thus it is:] unto every community [that has ever believed in Us] have We appointed [sacrifice as] an act of worship, so that they might extol the name of God over whatever heads of cattle He may have provided for them [to this end]. [I.e., as a conscious, selfless offering in His name of something that one cherishes as necessary and valuable, and not as an attempt to "propitiate" Him who is far above anything that resembles human emotion. (See also verse 36 below.)] And (always bear in mind:) your God is the One and Only God: hence, surrender yourselves unto Him. And give thou the glad tiding [of God's acceptance] unto all who are humble - |
al-Hajj 022:035
| 22:35 الذين اذا ذكر الله وجلت قلوبهم والصابرين على مااصابهم والمقيمي الصلاة ومما رزقناهم ينفقون |
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| Transliteration | Allatheena itha thukira Allahu wajilat quloobuhum waalssabireena AAala ma asabahum waalmuqeemee alssalati wamimma razaqnahum yunfiqoona |
| Literal | Those whom if God was mentioned their hearts/minds became afraid/apprehensive, and the patient on what struck them , and the keeping up the prayers, and from what We provided for them they spend. |
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| Yusuf Ali | To those whose hearts when Allah is mentioned, are filled with fear, who show patient perseverance over their afflictions, keep up regular prayer, and spend (in charity) out of what We have bestowed upon them. |
| Pickthal | Whose hearts fear when Allah is mentioned, and the patient of whatever may befall them, and those who establish worship and who spend of that We have bestowed on them. |
| Arberry | who, when God is mentioned, their hearts quake, and such as endure patiently whatever visits them, and who perform the prayer, and expend of what We have provided them. |
| Shakir | (To) those whose hearts tremble when Allah is mentioned, and those who are patient under that which afflicts them, and those who keep up prayer, and spend (benevolently) out of what We have given them. |
| Sarwar | Those whose hearts are filled with awe on hearing about God, who exercise patience in hardships, who are steadfast in prayer, and who spend their property for the cause of God. |
| Khalifa | They are the ones whose hearts tremble upon mentioning GOD, they steadfastly persevere during adversity, they observe the Contact Prayers (Salat), and from our provisions to them, they give to charity. |
| Hilali/Khan | Whose hearts are filled with fear when Allah is mentioned; who patiently bear whatever may befall them (of calamities); and who perform AsSalat (Iqamat-as-Salat), and who spend (in Allahs Cause) out of what We have provided them. |
| H/K/Saheeh | Who, when Allah is mentioned, their hearts are fearful, and [to] the patient over what has afflicted them, and the establishers of prayer and those who spend from what We have provided them. |
| Malik | whose hearts tremble at the mention of Allah; who endure adversity with patience, who establish Salah and spend in charity out of what we have given them.[35] |
| QXP | The truly humble are those whose hearts tremble with awe whenever Allah is mentioned (8:2). And they steadfastly bear whatever ill befalls them. And they constantly strive to establish and consolidate the Divine System and spend the wealth that We have given them, on their fellow human beings. |
| Maulana Ali | Whose hearts tremble when Allah is mentioned, and who are patient in their afflictions, and who keep up prayer, and spend of what We have given them. |
| Free Minds | Those who, when God is mentioned, their hearts revere, and they are patient to what befalls them, and they hold the contact-method, and from what We provide them they spend. |
| Qaribullah | whose hearts, when Allah is mentioned, quake, who endure their misfortunes with patience, and establish their prayers, and spend of that which We have provided them. |
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| George Sale | whose hearts, when mention is made of God, are struck with fear; and unto those who patiently endure that which befalleth them; and who duely perform their prayers, and give alms out of what We have bestowed on them. |
| JM Rodwell | Whose hearts, when mention is made of God, thrill with awe; and to those who remain steadfast under all that be-falleth them, and observe prayer, and give alms of that with which we have supplied them. |
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| Asad | all whose hearts tremble with awe whenever God is mentioned, and all who patiently bear whatever ill befalls them, and all who are constant in prayer and spend on others out of what We provide for them as sustenance. [See surah 2:3.] |
al-Hajj 022:036
| 22:36 والبدن جعلناها لكم من شعائر الله لكم فيها خير فاذكروا اسم الله عليها صواف فاذا وجبت جنوبها فكلوا منها واطعموا القانع والمعتر كذلك سخرناها لكم لعلكم تشكرون |
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| Transliteration | Waalbudna jaAAalnaha lakum min shaAAa-iri Allahi lakum feeha khayrun faothkuroo isma Allahi AAalayha sawaffa fa-itha wajabat junoobuha fakuloo minha waatAAimoo alqaniAAa waalmuAAtarra kathalika sakhkharnaha lakum laAAallakum tashkuroona |
| Literal | And the fattened camel/cow (for sacrifice), We made it for you from God's methods/ways of worship, for you in it (is) goodness , so remember/mention God's name on it (when it is) lined/arranged in a row, so if it fell down and died (was sacrificed and fell on) its sides, so eat from it and feed the humble asker that is content with little or much , and the poor/needy/poorest, as/like that We manipulated/subjugated it for you, maybe/perhaps you thank/be grateful. |
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| Yusuf Ali | The sacrificial camels we have made for you as among the symbols from Allah: in them is (much) good for you: then pronounce the name of Allah over them as they line up (for sacrifice): when they are down on their sides (after slaughter), eat ye thereof, and feed such as (beg not but) live in contentment, and such as beg with due humility: thus have We made animals subject to you, that ye may be grateful. |
| Pickthal | And the camels! We have appointed them among the ceremonies of Allah. Therein ye have much good. So mention the name of Allah over them when they are drawn up in lines. Then when their flanks fall (dead), eat thereof and feed the beggar and the suppliant. Thus have We made them subject unto you, that haply ye may give thanks. |
| Arberry | And the beasts of sacrifice -- We have appointed them for you as among God's waymarks; therein is good for you. So mention God's Name over them, standing in ranks then, when their flanks collapse, eat of them and feed the beggar and the suppliant. So We have subjected them to you; haply you will be thankful. |
| Shakir | And (as for) the camels, We have made them of the signs of the religion of Allah for you; for you therein is much good; therefore mention the name of Allah on them as they stand in a row, then when they fall down eat of them and feed the poor man who is contented and the beggar; thus have We made them subservient to you, that you may be grateful. |
| Sarwar | For you We have made the sacrificial camel one of the reminders of God. It also has other benefits for you. Consecrate it with the Name of God when it is steadily standing. When it is slaughtered, consume its flesh and give part of it to the needy who do and those do not ask for help from others. Thus We have made the camel subservient to you so that perhaps you may give thanks. |
| Khalifa | The animal offerings are among the rites decreed by GOD for your own good. You shall mention GOD's name on them while they are standing in line. Once they are offered for sacrifice, you shall eat therefrom and feed the poor and the needy. This is why we subdued them for you, that you may show your appreciation. |
| Hilali/Khan | And the Budn (cows, oxen, or camels driven to be offered as sacrifices by the pilgrims at the sanctuary of Makkah.) We have made for you as among the Symbols of Allah, therein you have much good. So mention the Name of Allah over them when they are drawn up in lines (for sacrifice). Then, when they are down on their sides (after slaughter), eat thereof, and feed the beggar who does not ask (men), and the beggar who asks (men). Thus have We made them subject to you that you may be grateful. |
| H/K/Saheeh | And the camels and cattle We have appointed for you as among the symbols of Allah; for you therein is good. So mention the name of Allah upon them when lined up [for sacrifice]; and when they are [lifeless] on their sides, then eat from them and feed the needy and the beggar. Thus have We subjected them to you that you may be grateful. |
| Malik | We have included the sacrificial camels among the Symbols of Allah, for there is much good for you in them. Therefore, pronounce the name of Allah over them while standing, and when they fall down on their sides after slaughter, then eat of their meat, feed the contented (poor who do not ask) and the beggars (poor who ask). Thus We have subjected these animals to you so that you may be grateful.[36] |
| QXP | And the camels! We have appointed them among the symbols (of obedience) to Allah; in them is much good for you. (They carry you and your loads and then help you host one another). So mention Allah's Name over them when they are drawn up in lines (for sacrifice). And after they have fallen to the ground lifeless, eat from their flesh, and feed the contented poor who beg not as well as the poor who ask. Remember that Allah has subjected these animals to you so that you may be practically grateful. |
| Maulana Ali | And the camels, We have made them of the signs appointed by Allah for you -- for you therein is much good. So mention the name of Allah on them standing in a row. Then when they fall down on their sides, eat of them and feed the contented one and the beggar. Thus have We made them subservient to you that you may be grateful. |
| Free Minds | And the plump animals for offering, We have made them for you as decrees from God, in them is goodness for you. So mention God's name upon them while being orderly, so once their body becomes still, then eat from them and give food to the poor and the needy. It was thus that We have made them in service to you, that you may be thankful. |
| Qaribullah | And the camels We have made a part of the waymarks of Allah. In them is good for you. Pronounce over them the Name of Allah, when they are hobbled; and when they have fallen down on their sides, eat of them and feed the impoverished nonrequestor and the requestor. As such We have subjected them to you, in order that you give thanks. |
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| George Sale | The camels slain for sacrifice have We appointed for you as symbols of your obedience unto God: Ye also receive other advantages from them. Wherefore commemorate the name of God over them, when ye slay them, standing on their feet disposed in right order: And when they are fallen down dead, eat of them; and give to eat thereof both unto him who is content with what is given him, without asking, and unto him who asketh. Thus have We given you dominion over them, that ye might return Us thanks. |
| JM Rodwell | And the camels have we appointed you for the sacrifice to God: much good have ye in them. Make mention, therefore, of the name of God over them when ye slay them, as they stand in a row; and when they are fallen over on their sides, eat of them, and feed h |
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| Asad | And as for the sacrifice of cattle, We have ordained it for you as one of the symbols set up by God, [See note on verse 32 above.] in which there is [much] good for you. Hence, extol the name of God over them when they are lined up [for sacrifice]; and after they have fallen lifeless to the ground, eat of their flesh, [Lit., "of them".] and feed the poor who is contented with his lot (and does not beg), as well as him who is forced to beg. It is to this end [Lit., "thus".] that We have made them [I.e., the sacrificial animal.] subservient to your needs, so that you might have cause to be grateful. |
al-Hajj 022:037
| 22:37 لن ينال الله لحومها ولادماؤها ولكن يناله التقوى منكم كذلك سخرها لكم لتكبروا الله على ماهداكم وبشر المحسنين |
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| Transliteration | Lan yanala Allaha luhoomuha wala dimaoha walakin yanaluhu alttaqwa minkum kathalika sakhkharaha lakum litukabbiroo Allaha AAala ma hadakum wabashshiri almuhsineena |
| Literal | God will not take/receive its meat , and nor its blood, and but He takes/receives the fear and obedience from you, as/like that He manipulated/subjugated it for you to greaten/magnify God on what He guided you, and announce good news (to) the good doers. |
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| Yusuf Ali | It is not their meat nor their blood, that reaches Allah: it is your piety that reaches Him: He has thus made them subject to you, that ye may glorify Allah for His Guidance to you and proclaim the good news to all who do right. |
| Pickthal | Their flesh and their food reach not Allah, but the devotion from you reacheth Him. Thus have We made them subject unto you that ye may magnify Allah that He hath guided you. And give good tidings (O Muhammad) to the good. |
| Arberry | The flesh of them shall not reach God, neither their blood, but godliness from you shall reach Him. So He has subjected them to you, that you may magnify God for that He has guided you. And give thou good tidings unto the good-doers. |
| Shakir | There does not reach Allah their flesh nor their blood, but to Him is acceptable the guarding (against evil) on your part; thus has He made them subservient to you, that you may magnify Allah because He has guided you aright; and give good news to those who do good (to others). |
| Sarwar | It is not the flesh and blood of your sacrifice that pleases God. What pleases God is your piety. God has made subservient to you the sacrificial animals so that perhaps you will glorify Him; He is guiding you. (Muhammad), give the glad news (of God's mercy) to the righteous people. |
| Khalifa | Neither their meat, nor their blood reaches GOD. What reaches Him is your righteousness. He has subdued them for you, that you may show your appreciation by glorifying GOD for guiding you. Give good news to the charitable. |
| Hilali/Khan | It is neither their meat nor their blood that reaches Allah, but it is piety from you that reaches Him. Thus have We made them subject to you that you may magnify Allah for His Guidance to you. And give glad tidings (O Muhammad SAW) to the Muhsinoon (doers of good). |
| H/K/Saheeh | Their meat will not reach Allah, nor will their blood, but what reaches Him is piety from you. Thus have We subjected them to you that you may glorify Allah for that [to] which He has guided you; and give good tidings to the doers of good. |
| Malik | It is neither their meat nor their blood that reaches Allah; it is your piety that reaches Him. Thus, He has subjected these animals to you so that you may glorify Allah for giving you guidance, and O Prophet, give good news to those who do good to others.[37] |
| QXP | Neither their meat nor their blood reaches Allah. What reaches Him is your sincere devotion. He has thus subjected them to you that you manifestly establish the Greatness of Allah in the land for everyone to behold (the objective of Hajj). And to see how magnificent the Guidance is that He has bestowed upon you (2:185). And (O Prophet) give glad news to all benefactors of humanity. |
| Maulana Ali | Not their flesh, nor their blood, reaches Allah, but to Him is acceptable observance of duty on your part. Thus has He made them subservient to you, that you may magnify Allah for guiding you aright. And give good news to those who do good (to others). |
| Free Minds | Neither their meat nor their blood reaches God, but what reaches Him is the righteousness from you. It was thus that He made them in service to you, so that you may glorify God for what He has guided you to, and give news to the good doers. |
| Qaribullah | Their flesh and blood does not reach Allah rather it is piety from you that reaches Him. As such He has subjected them to you, in order that you exalt Allah for guiding you. And give glad tidings to the generous. |
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| George Sale | Their flesh is not accepted of God, neither their blood; but your piety is accepted of Him. Thus have We given you dominion over them, that ye might magnify God, for the revelations whereby He hath directed you. And bear good tidings unto the righteous, |
| JM Rodwell | By no means can their flesh reach unto God, neither their blood; but piety on your part reacheth Him. Thus hath He subjected them to you, that ye might magnify God for His guidance: moreover, announce to those who do good deeds- |
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| Asad | [But bear in mind:] never does their flesh reach God, and neither their blood: it is only your God-consciousness that reaches Him. It is to this end that We have made them subservient to your needs, so that you might glorify God for all the guidance with which He has graced you. And give thou this glad tiding unto the doers of good: |
al-Hajj 022:038
| 22:38 ان الله يدافع عن الذين امنوا ان الله لايحب كل خوان كفور |
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| Transliteration | Inna Allaha yudafiAAu AAani allatheena amanoo inna Allaha la yuhibbu kulla khawwanin kafoorin |
| Literal | That God defends on/about those who believed, that truly God does not love/like every/each betraying/being unfaithful (insistent) disbeliever.233 |
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| Yusuf Ali | Verily Allah will defend (from ill) those who believe: verily, Allah loveth not any that is a traitor to faith, or show ingratitude. |
| Pickthal | Lo! Allah defendeth those who are true. Lo! Allah loveth not each treacherous ingrate. |
| Arberry | Assuredly God will defend those who believe; surely God loves not any ungrateful traitor. |
| Shakir | Surely Allah will defend those who believe; surely Allah does not love any one who is unfaithful, ungrateful. |
| Sarwar | God defends the believers but He does not love any of the treacherous, ungrateful ones. |
| Khalifa | GOD defends those who believe. GOD does not love any betrayer, unappreciative. |
| Hilali/Khan | Truly, Allah defends those who believe. Verily! Allah likes not any treacherous ingrate to Allah (those who disobey Allah but obey Shaitan (Satan)). |
| H/K/Saheeh | Indeed, Allah defends those who have believed. Indeed, Allah does not like everyone treacherous and ungrateful. |
| Malik | Surely Allah wards off evil from those who are true believers: for certainly Allah does not love anyone who is treacherous, ungrateful.[38] |
| QXP | Verily, Allah will defend the community of true believers. Behold, Allah does not love those who betray the Divine System ordained in this Book and thus show ingratitude for the magnificent Guidance they have received. (Hence, His Promise to defend will not apply to such people). |
| Maulana Ali | Surely Allah defends those who believe. Surely Allah loves not anyone who is unfaithful, ungrateful. |
| Free Minds | God defends those who believe. God does not like any betrayer, rejecter. |
| Qaribullah | Allah will defend those who believe. Verily, Allah does not love the ungrateful cheat. |
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| George Sale | that God will repel the ill designs of the infidels from the true believers; for God loveth not every perfidious unbeliever. |
| JM Rodwell | That God will ward off mischief from believers: for God loveth not the false, the Infidel. |
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| Asad | Verily, God will ward off [all evil] from those who attain to faith; [and,] verily, God does not love anyone who betrays his trust and is bereft of gratitude. [See surah 4:106.] |
al-Hajj 022:039
| 22:39 اذن للذين يقاتلون بانهم ظلموا وان الله على نصرهم لقدير |
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| Transliteration | Othina lillatheena yuqataloona bi-annahum thulimoo wa-inna Allaha AAala nasrihim laqadeerun |
| Literal | (It) was permitted/allowed/announced to those who fight/kill with that they are/were caused injustice to/oppressed, and that truly God (is) on giving them victory/aiding them capable/able (E). |
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| Yusuf Ali | To those against whom war is made, permission is given (to fight), because they are wronged;- and verily, Allah is most powerful for their aid;- |
| Pickthal | Sanction is given unto those who fight because they have been wronged; and Allah is indeed Able to give them victory; |
| Arberry | Leave is given to those who fight because they were wronged -- surely God is able to help them -- |
| Shakir | Permission (to fight) is given to those upon whom war is made because they are oppressed, and most surely Allah is well able to assist them; |
| Sarwar | Permission to take up arms is hereby granted to those who are attacked; they have suffered injustice. God has all the power to give victory |
| Khalifa | Permission is granted to those who are being persecuted, since injustice has befallen them, and GOD is certainly able to support them. |
| Hilali/Khan | Permission to fight is given to those (i.e. believers against disbelievers), who are fighting them, (and) because they (believers) have been wronged, and surely, Allah is Able to give them (believers) victory |
| H/K/Saheeh | Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory. |
| Malik | Permission to fight back is hereby granted to the believers against whom war is waged and because they are oppressed; certainly Allah has power to grant them victory[39] |
| QXP | Permission to fight is granted to those against whom war is wrongfully waged. And Allah is indeed Most Powerful for their aid. |
| Maulana Ali | Permission (to fight) is given to those on whom war is made, because they are oppressed. And surely Allah is Able to assist them -- |
| Free Minds | It is permitted for those who have been persecuted to fight. And God is able to give them victory. |
| Qaribullah | Permission is given to those who fight because they were wronged. Allah has power to grant them victory: |
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| George Sale | Permission is granted unto those who take arms against the unbelievers, for that they have been unjustly persecuted by them: -- and God is certainly able to assist them: -- |
| JM Rodwell | A sanction is given to those who, because they have suffered outrages, have taken up arms; and verily, God is well able to succour them: |
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| Asad | PERMISSION [to fight] is given to those against whom war is being wrongfully waged [Lit., inasmuch as they have been wronged. Connecting with the promise, in the preceding verse, that "God will ward off [all evil] from those who attain to faith", the present verse enunciates the permission to fight physically in self-defence. All relevant Traditions (quoted, in particular, by Tabari and Ibn Kathir) show that this is the earliest Quranic reference to the problem of war as such. According to Abd Allah ibn Abbas, it was revealed immediately after the Prophet left Mecca for Medina, i.e., at the beginning of the year 1 H. The principle of war in self-defence - and only in self-defence - has been further elaborated in Al-Baqarah, which was revealed about a year later (see 2:190 - 193 and the corresponding notes).] - and, verily, God has indeed the power to succour them - : |
al-Hajj 022:040
| 22:40 الذين اخرجوا من ديارهم بغير حق الا ان يقولوا ربنا الله ولولادفع الله الناس بعضهم ببعض لهدمت صوامع وبيع وصلوات ومساجد يذكر فيها اسم الله كثيرا ولينصرن الله من ينصره ان الله لقوي عزيز |
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| Transliteration | Allatheena okhrijoo min diyarihim bighayri haqqin illa an yaqooloo rabbuna Allahu walawla dafAAu Allahi alnnasa baAAdahum bibaAAdin lahuddimat sawamiAAu wabiyaAAun wasalawatun wamasajidu yuthkaru feeha ismu Allahi katheeran walayansuranna Allahu man yansuruhu inna Allaha laqawiyyun AAazeezun |
| Literal | Those who were brought/driven out from their homes/countries/places without (a) right/justice except that they say: "Our Lord (is) God." And were it not for God's pushing the people some of them with some elevated and secluded monasteries , and temples (for Jews and Christians), and prayers, and mosques/places of worshipping God, God's name is mentioned/remembered in it much, would have been demolished/torn down, and God will give victory/aid (E) (to) who gives Him victory/aid, that truly God (is) strong, glorious/mighty . |
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| Yusuf Ali | (They are) those who have been expelled from their homes in defiance of right,- (for no cause) except that they say, "our Lord is Allah". Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid his (cause);- for verily Allah is full of Strength, Exalted in Might, (able to enforce His Will). |
| Pickthal | Those who have been driven from their homes unjustly only because they said: Our Lord is Allah - For had it not been for Allah's repelling some men by means of others, cloisters and churches and oratories and mosques, wherein the name of Allah is oft mentioned, would assuredly have been pulled down. Verily Allah helpeth one who helpeth Him. Lo! Allah is Strong, Almighty - |
| Arberry | who were expelled from their habitations without right, except that they say 'Our Lord is God.' Had God not driven back the people, some by the means of others, there had been destroyed cloisters and churches, oratories and mosques, wherein God's Name is much mentioned. Assuredly God will help him who helps Him -- surely God is All-strong, All-mighty |
| Shakir | Those who have been expelled from their homes without a just cause except that they say: Our Lord is Allah. And had there not been Allah's repelling some people by others, certainly there would have been pulled down cloisters and churches and synagogues and mosques in which Allah's name is much remembered; and surely Allah will help him who helps His cause; most surely Allah is Strong, Mighty. |
| Sarwar | to those who were unjustly expelled from their homes only because they said, "God is our Lord." Had it not been for God's repelling some people through the might of the others, the monasteries, churches, synagogues, and mosques in which God is very often worshipped would have been utterly destroyed. God shall certainly help those who help Him. He is All-powerful and Majestic. |
| Khalifa | They were evicted from their homes unjustly, for no reason other than saying, "Our Lord is GOD." If it were not for GOD's supporting of some people against others, monasteries, churches, synagogues, and masjids - where the name of GOD is commemorated frequently - would have been destroyed. Absolutely, GOD supports those who support Him. GOD is Powerful, Almighty. |
| Hilali/Khan | Those who have been expelled from their homes unjustly only because they said: "Our Lord is Allah." - For had it not been that Allah checks one set of people by means of another, monasteries, churches, synagogues, and mosques, wherein the Name of Allah is mentioned much would surely have been pulled down. Verily, Allah will help those who help His (Cause). Truly, Allah is All-Strong, All-Mighty. |
| H/K/Saheeh | [They are] those who have been evicted from their homes without right only because they say, Our Lord is Allah. And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned. And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might. |
| Malik | - those who have been unjustly expelled from their homes only because they said, "Our Lord is Allah." Had not Allah repelled some people by the might of others, the monasteries, churches, synagogues, and mosques in which Allah’s praise is daily celebra |
| QXP | Those who have been evicted from their homes unjustly, for no reason other than saying, "Our Lord is Allah!" For, if Allah had not enabled people to defend themselves against one another, monasteries, and churches, and synagogues, and masjids, where the Name of Allah is oft mentioned, would surely have been destroyed. And Allah will certainly help those who help Him. For, Allah is Mighty, Powerful. |
| Maulana Ali | Those who are driven from their homes without a just cause except that they say: Our Lord is Allah. And if Allah did not repel some people by others, cloisters, and churches, and synagogues, and mosques in which Allah’s name is much remembered, would have been pulled down. And surely Allah will help him who helps Him. Surely Allah is Strong, Mighty. |
| Free Minds | The ones who were driven out of their homes without justice, except that they said: "Our Lord is God!" And if it were not for mankind being pitted against one another, then many monasteries, synagogues, contact-methods, and temples where the name of God is frequently mentioned would have been destroyed. God will give victory to those who support Him. God is Powerful, Noble. |
| Qaribullah | those who have been unjustly driven from their homes, just because they said: 'Our Lord is Allah. ' Had Allah not repelled some people by the means of others, the monasteries and churches, the synagogues and mosques in which the Name of Allah is remembered would have been destroyed. But whoever helps Allah shall be helped by Him. Allah is the Strong, the Almighty, |
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| George Sale | Who have been turned out of their habitations injuriously, and for no other reason than because thay say, our Lord is God. And if God did not repel the violence of some men by others, verily monasteries, and churches, and synagogues, and the temples of the Moslems, wherein the name of God is frequently commemorated, would be utterly demolished. And God will certainly assist him who shall be on his side: For God is strong and mighty. |
| JM Rodwell | Those who have been driven forth from their homes wrongfully, only because they say "Our Lord is the God." And if God had not repelled some men by others, cloisters, and churches, and oratories, and mosques, wherein the name of God is ever commemorated, wo |
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| Asad | those who have been driven from their homelands against all right for no other reason than their saying. "Our Sustainer is God!" For, if God had not enabled people to defend themselves against one another, [Lit., "were it not that God repels some people by means of others" (cf. the identical phrase in the second paragraph of 2:251).][all] monasteries and churches and synagogues and mosques - in [all of] which Gods name is abundantly extolled - would surely have been destroyed [ere now]. [The implication is that the defence of religious freedom is the foremost cause for which arms may - and, indeed, must - be taken up (see 2:193 and the corresponding note), or else, as stressed in the concluding clause of 2:251, corruption would surely overwhelm the earth".] And God will most certainly succour him who succours His cause: for, verily, God is most powerful, almighty, |
al-Hajj 022:041
| 22:41 الذين ان مكناهم في الارض اقاموا الصلاة واتوا الزكاة وامروا بالمعروف ونهوا عن المنكر ولله عاقبة الامور |
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| Transliteration | Allatheena in makkannahum fee al-ardi aqamoo alssalata waatawoo alzzakata waamaroo bialmaAAroofi wanahaw AAani almunkari walillahi AAaqibatu al-omoori |
| Literal | Those who if We highly positioned/strengthened them in the land/Earth , they stood/kept up the prayers, and gave/brought the charity/purification , and they ordered/commanded with the kindness/known , and they forbid/prevented from the defiance of God and His orders/obscenity , and to God (are) the matters'/affairs' end/turn (result). |
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| Yusuf Ali | (They are) those who, if We establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs. |
| Pickthal | Those who, if We give them power in the land, establish worship and pay the poor-due and enjoin kindness and forbid iniquity. And Allah's is the sequel of events. |
| Arberry | who, if We establish them in the land, perform the prayer, and pay the alms, and bid to honour, and forbid dishonour; and unto God belongs the issue of all affairs. |
| Shakir | Those who, should We establish them in the land, will keep up prayer and pay the poor-rate and enjoin good and forbid evil; and Allah's is the end of affairs. |
| Sarwar | He will certainly help those who, if given power in the land, will worship God through prayer, pay the religious tax, enjoin others do good, and prevent them from committing evil. The consequence of all things is in the hands of God. |
| Khalifa | They are those who, if we appointed them as rulers on earth, they would establish the Contact Prayers (Salat) and the obligatory charity (Zakat), and would advocate righteousness and forbid evil. GOD is the ultimate ruler. |
| Hilali/Khan | Those (Muslim rulers) who, if We give them power in the land, (they) order for Iqamat-as-Salat. (i.e. to perform the five compulsory congregational Salat (prayers) (the males in mosques)), to pay the Zakat and they enjoin Al-Maroof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all that Islam has forbidden) (i.e. they make the Quran as the law of their country in all the spheres of life). And with Allah rests the end of (all) matters (of creatures). |
| H/K/Saheeh | [And they are] those who, if We give them authority in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of [all] matters. |
| Malik | These are the people who, if We establish them in the land, will establish Salah and pay Zakah, enjoin justice and forbid evil; the final decision of all affairs is in the hands of Allah.[41] |
| QXP | Those who, if We give them power in the land, establish Salat - the Divine System - set up the Just Economic Order of Zakat (in which wealth circulates freely to nourish every member of the society, and the basic needs of all individuals are taken care of). Their rule ensures that the Divine Moral Values are promoted, and what the Qur'an forbids, is discouraged. And in their governance all affairs are decided according to Allah's decrees (in the Qur'an (5:44)). |
| Maulana Ali | Those who, if We establish them in the land, will keep up prayer and pay the poor-rate and enjoin good and forbid evil. And Allah’s is the end of affairs. |
| Free Minds | Those whom if We allow them authority in the land, they hold the contact-method, and they contribute towards betterment, and deter from evil. And to God is the conclusion of all matters. |
| Qaribullah | those who, if We established them in the land, will establish the prayers and pay the obligatory charity, order with honor and forbid dishonor, and to Allah is the end of all affairs. |
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| George Sale | And He will assist those who, if We establish them in the earth, will observe prayer, and give alms, and command that which is just, and forbid that which is unjust. And unto God shall be the end of all things. |
| JM Rodwell | Those who, if we establish them in this land, will observe prayer, and pay the alms of obligation, and enjoin what is right, and forbid what is evil. And the final issue of all things is unto God. |
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| Asad | [well aware of] those who, [even] if We firmly establish them on earth, remain constant in prayer, and give in charity, and enjoin the doing of what is right and forbid the doing of what is wrong; but with God rests the final outcome of all events. |
al-Hajj 022:042
| 22:42 وان يكذبوك فقد كذبت قبلهم قوم نوح وعاد وثمود |
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| Transliteration | Wa-in yukaththibooka faqad kaththabat qablahum qawmu noohin waAAadun wathamoodu |
| Literal | And if they deny you , so Noah's nation had denied before them, and Aad's and Thamud's . |
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| Yusuf Ali | If they treat thy (mission) as false, so did the peoples before them (with their prophets),- the People of Noah, and 'Ad and Thamud; |
| Pickthal | If they deny thee (Muhammad), even so the folk of Noah, and (the tribes of) A'ad and Thamud, before thee, denied (Our messengers); |
| Arberry | If they cry lies to thee, so too before them the people of Noah cried lies, and Ad and Thamood, |
| Shakir | And if they reject you, then already before you did the people of Nuh and Ad and Samood reject (prophets). |
| Sarwar | If they have called you, (Muhammad), a liar, (remember that) the people of Noah, Ad, Thamud, |
| Khalifa | If they reject you, the people of Noah, `Aad, and Thamoud have also disbelieved before them. |
| Hilali/Khan | And if they belie you (O Muhammad SAW), so were belied the Prophets before them, (by) the people of Nooh (Noah), Ad and Thamood, |
| H/K/Saheeh | And if they deny you, [O Muúammad] so, before them, did the people of Noah and Aad and Thamud deny [their prophets], |
| Malik | If they deny you O Muhammad, remember that before them the people of Noah, ‘Ad and Thamud;[42] |
| QXP | (This is the framework of the Constitution that would finally take effect.) If they deny you (O Prophet), so did, before them, the people of Noah, Aad, and Thamud. |
| Maulana Ali | And if they reject thee, already before them did the people of Noah and ‘Ad and Thamud reject (prophets), |
| Free Minds | And if they deny you, then denied also before them did the people of Noah and 'Aad and Thamud. |
| Qaribullah | If they belie you, so too before them, the nation of Noah belied, and Aad and Thamood |
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| George Sale | If they accuse thee, O Mohammed, of imposture; consider that, before them, the people of Noah, and the tribes of Ad and Thamud, |
| JM Rodwell | Moreover, if they charge thee with imposture, then already, before them, the people of Noah, and Ad and Themoud, |
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| Asad | AND IF THEY [who are bent on denying the truth] give thee the lie, [O Muhammad, remember that, long] before their time, the people of Noah and [the tribes of] Ad and Thamud gave the lie [to their prophets], |
al-Hajj 022:043
| 22:43 وقوم ابراهيم وقوم لوط |
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| Transliteration | Waqawmu ibraheema waqawmu lootin |
| Literal | And Abraham's nation, and Lot's nation. |
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| Yusuf Ali | Those of Abraham and Lut; |
| Pickthal | And the folk of Abraham and the folk of Lot; |
| Arberry | and the people of Abraham, the people of Lot, |
| Shakir | And the people of Ibrahim and the people of Lut, |
| Sarwar | and the people of Abraham, Lot, |
| Khalifa | Also the people of Abraham, and the people of Lot. |
| Hilali/Khan | And the people of Ibrahim (Abraham) and the people of Lout (Lot), |
| H/K/Saheeh | And the people of Abraham and the people of Lot |
| Malik | the people of Abraham and Lot;[43] |
| QXP | As did the people of Abraham, and the people of Lot. |
| Maulana Ali | And the people of Abraham and the people of Lot, |
| Free Minds | And the people of Abraham and the people of Lot. |
| Qaribullah | and the nation of Abraham and the nation of Lot; |
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| George Sale | and the people of Abraham, and the people of Lot, |
| JM Rodwell | and the people of Abraham, and the people of Lot, |
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| Asad | as did the people of Abraham, and the people of Lot, |
al-Hajj 022:044
| 22:44 واصحاب مدين وكذب موسى فامليت للكافرين ثم اخذتهم فكيف كان نكير |
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| Transliteration | Waas-habu madyana wakuththiba moosa faamlaytu lilkafireena thumma akhathtuhum fakayfa kana nakeeri |
| Literal | And Madya's owners/company/friends, and Moses was denied , so I extended to the disbelievers in time/life , then I punished/took them, so how was My severity/change (anger)? |
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| Yusuf Ali | And the Companions of the Madyan People; and Moses was rejected (in the same way). But I granted respite to the Unbelievers, and (only) after that did I punish them: but how (terrible) was my rejection (of them)! |
| Pickthal | (And) the dwellers in Midian. And Moses was denied; but I indulged the disbelievers a long while, then I seized them, and how (terrible) was My abhorrence! |
| Arberry | and the men of Midian; to Moses also they cried lies. And I respited the unbelievers, then I seized them; and how was My horror! |
| Shakir | As well as those of Madyan and Musa (too) was rejected, but I gave respite to the unbelievers, then did I overtake them, so how (severe) was My disapproval. |
| Sarwar | Midian, and Moses had also called their Prophets liars. I gave respite to the unbelievers, then sized them with torment. How terrible was that torment! |
| Khalifa | And the dwellers of Midyan. Moses was also rejected. I led all those people on, then I called them to account; how (devastating) was My requital! |
| Hilali/Khan | And the dwellers of Madyan (Midian); and belied was Moosa (Moses), but I granted respite to the disbelievers for a while, then I seized them, and how (terrible) was My Punishment (against their wrong-doing). |
| H/K/Saheeh | And the inhabitants of Madyan. And Moses was denied, so I prolonged enjoyment for the disbelievers; then I seized them, and how [terrible] was My reproach. |
| Malik | as well as the residents of Madyan had denied their Prophets, likewise Moses was also denied. Initially, I gave respite to all those unbelievers and then I seized them: see how terrible was My disapproval![44] |
| QXP | And the dwellers of Midyan. And Moses was also denied (by Egyptians). And I gave the rejecters a period of respite, but then I took them to task. And how awesome was My rejection of them! |
| Maulana Ali | And the dwellers of Midian. And Moses (too) was rejected. But I gave respite to the disbelievers, then I seized them; so how (severe) was My disapproval! |
| Free Minds | And the dwellers of Median; and Moses was denied. So I granted respite to the rejecters then I took them, how then was My punishment? |
| Qaribullah | and the inhabitants of Midian, to Moses they also belied. I respited the unbelievers, then I seized them, and how was My disapproval! |
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| George Sale | and the inhabitants of Madian, accused their prophets of imposture: And Moses was also charged with falsehood. And I granted a long respite unto the unbelievers: But afterwards I chastised them; and how different was the change I made in their condition! |
| JM Rodwell | and the dwellers in Madian, have charged their prophets with imposture! Moses, too, was charged with imposture! And I bore long with the unbelievers; then seize on them: and how great was the change I wrought! |
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| Asad | and the dwellers of Madyan; and [so, too,] Moses was given the lie [by Pharaoh]. [I.e., not by his own people, since these, despite their sinning, had accepted him as God's prophet (Tabari). References to the tribes of Ad and Thamud and the people of Madyan are given in surah 7:65, 7:73 and 7:85.] And [in every ease] I gave rein, for a while, to the deniers of the truth: but then I took them to task - and how awesome was My denial [of them,]! |
al-Hajj 022:045
| 22:45 فكاين من قرية اهلكناها وهي ظالمة فهي خاوية على عروشها وبئر معطلة وقصر مشيد |
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| Transliteration | Fakaayyin min qaryatin ahlaknaha wahiya thalimatun fahiya khawiyatun AAala AAurooshiha wabi/rin muAAattalatin waqasrin masheedin |
| Literal | So how many from a village/urban city We made it die/destroyed it, and it is unjust/oppressive, so it is empty/destroyed on its ceilings/structures , and a well abandoned/inactive , and an erected/plastered castle/palace ? |
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| Yusuf Ali | How many populations have We destroyed, which were given to wrong-doing? They tumbled down on their roofs. And how many wells are lying idle and neglected, and castles lofty and well-built? |
| Pickthal | How many a township have We destroyed while it was sinful, so that it lieth (to this day) in ruins, and (how many) a deserted well and lofty tower! |
| Arberry | How many a city We have destroyed in its evildoing, and now it is fallen down upon its turrets! How many a ruined well, a tall palace! |
| Shakir | So how many a town did We destroy while it was unjust, so it was fallen down upon its roofs, and (how many a) deserted well and palace raised high. |
| Sarwar | How many were the unjust dwellers of the towns that We destroyed. From their trellises to their lofty mansions, all were toppled and their wells were abandoned. |
| Khalifa | Many a community we have annihilated because of their wickedness. They ended up in ruins, stilled wells, and great empty mansions. |
| Hilali/Khan | And many a township have We destroyed while it was given to wrong-doing, so that it lies in ruins (up to this day), and (many) a deserted well and lofty castles! |
| H/K/Saheeh | And how many a city did We destroy while it was committing wrong so it is [now] fallen into ruin and [how many] an abandoned well and [how many] a lofty palace. |
| Malik | How many townships, teaming with wrong doings, have We utterly destroyed! Today they lie with their roofs fallen in, their wells abandoned, and their lofty castles deserted.[45] |
| QXP | And how many a township have We (Our Law of Requital) annihilated, for they oppressed people and violated human rights! And now they lie deserted, with their roofs caved in! And how many a well lies abandoned, and how many a castle in ruins that once stood high! |
| Maulana Ali | How many a town We destroyed while it was iniquitous, so it is fallen down upon its roofs; and (how many) a deserted well and palace raised high! |
| Free Minds | So how many a town have We destroyed while it was doing wrong, so that it is lying in ruins with its wells abandoned, and empty palaces. |
| Qaribullah | How many a village We have destroyed in its harmdoing, so that it lies fallen upon its turrets, and how many an abandoned well, and empty palace! |
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| George Sale | How many cities have We destroyed, which were ungodly, and which are now fallen to ruin on their roofs? And how many wells have been abandoned, and lofty castles? |
| JM Rodwell | And how many cities which had been ungodly, and whose roofs are now laid low in ruin, have We destroyed! And wells have been abandoned and lofty castles! |
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| Asad | And how many a township have We destroyed because it had been immersed in evildoing - and now they [all] lie deserted, with their roofs caved in! And how many a well lies abandoned, and how many a castle that [once] stood high! |
al-Hajj 022:046
| 22:46 افلم يسيروا في الارض فتكون لهم قلوب يعقلون بها او اذان يسمعون بها فانها لاتعمى الابصار ولكن تعمى القلوب التي في الصدور |
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| Transliteration | Afalam yaseeroo fee al-ardi fatakoona lahum quloobun yaAAqiloona biha aw athanun yasmaAAoona biha fa-innaha la taAAma al-absaru walakin taAAma alquloobu allatee fee alssudoori |
| Literal | Do they not walk/move/ride in the earth/Planet Earth, so it (can) be for them hearts/minds they reason/comprehend with it, or ears they hear/listen with it, so that it truly does not blind/confuse the eye sights/knowledge and but that the hearts/minds which (are) in the chests (innermosts) blind/confuse (although they have eyes, they refuse to accept it). |
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| Yusuf Ali | Do they not travel through the land, so that their hearts (and minds) may thus learn wisdom and their ears may thus learn to hear? Truly it is not their eyes that are blind, but their hearts which are in their breasts. |
| Pickthal | Have they not travelled in the land, and have they hearts wherewith to feel and ears wherewith to hear? For indeed it is not the eyes that grow blind, but it is the hearts, which are within the bosoms, that grow blind. |
| Arberry | What, have they not journeyed in the land so that they have hearts to understand with or ears to hear with? It is not the eyes that are blind, but blind are the hearts within the breasts. |
| Shakir | Have they not travelled in the land so that they should have hearts with which to understand, or ears with which to hear? For surely it is not the eyes that are blind, but blind are the hearts which are in the breasts. |
| Sarwar | Have they not travelled (sufficiently) in the land to have understanding hearts and listening ears? It is their hearts which are blind, not their ears. |
| Khalifa | Did they not roam the earth, then use their minds to understand, and use their ears to hear? Indeed, the real blindness is not the blindness of the eyes, but the blindness of the hearts inside the chests. |
| Hilali/Khan | Have they not travelled through the land, and have they hearts wherewith to understand and ears wherewith to hear? Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind. |
| H/K/Saheeh | So have they not traveled through the earth and have hearts by which to reason and ears by which to hear? For indeed, it is not eyes that are blinded, but blinded are the hearts which are within the breasts. |
| Malik | Have they not traveled through the land? Have they no hearts to learn wisdom, or ears to hear the Truth? Certainly it is not their eyes which are blind, but it is the hearts in their breasts which are blind.[46] |
| QXP | Have they never journeyed about the earth, letting their hearts gain wisdom, and causing their ears to hear? Indeed, it is not their eyes that become blind, but blind become their hearts that are in the breasts. |
| Maulana Ali | Have they not travelled in the land so that they should have hearts with which to understand, or ears with which to hear? For surely it is not the eyes that are blind, but blind are the hearts which are in the breasts. |
| Free Minds | Have they not roamed the land and had hearts with which to comprehend and ears with which to hear? No, it is not the sight which is blind, but it is the hearts that are in the chests that are blind. |
| Qaribullah | Have they never journeyed through the land so that they have hearts to understand, or ears to hear with? It is not the eyes, but the hearts in the chests that are blind. |
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| George Sale | Do they not therefore journey through the land? And have they not hearts to understand with, or ears to hear with? Surely as to these things their eyes are not blind, but the hearts are blind which are in their breasts. |
| JM Rodwell | Have they not journeyed through the land? Have they not hearts to understand with, or ears to hear with? It is not that to these sights their eyes are blind, but the hearts in their breasts are blind! |
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| Asad | Have they, then, never journeyed about the earth, letting their hearts gain wisdom, and causing their ears to hear? [Lit., "whereupon they would have hearts wherewith they might understand, or ears whereby they might hear".] Yet, verily, it is not their eyes that have become blind - but blind have become the hearts that are in their breasts! |
al-Hajj 022:047
| 22:47 ويستعجلونك بالعذاب ولن يخلف الله وعده وان يوما عند ربك كالف سنة مما تعدون |
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| Transliteration | WayastaAAjiloonaka bialAAathabi walan yukhlifa Allahu waAAdahu wa-inna yawman AAinda rabbika kaalfi sanatin mimma taAAuddoona |
| Literal | And they hurry/hasten/urge you with the torture, and God will never/not break His promise, and that a day/time at your Lord (is) as a thousand years from what you count. |
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| Yusuf Ali | Yet they ask thee to hasten on the Punishment! But Allah will not fail in His Promise. Verily a Day in the sight of thy Lord is like a thousand years of your reckoning. |
| Pickthal | And they will bid thee hasten on the Doom, and Allah faileth not His promise, but lo! a Day with Allah is as a thousand years of what ye reckon. |
| Arberry | And they demand of thee to hasten the chastisement! God will not fail His promise; and surely a day with thy Lord is as a thousand years of your counting. |
| Shakir | And they ask you to hasten on the punishment, and Allah will by no means fail in His promise, and surely a day with your Lord is as a thousand years of what you number. |
| Sarwar | They want you to bring upon them their punishment without delay. God never disregards His promise. One day for God is equal to a thousand years for you. |
| Khalifa | They challenge you to bring retribution, and GOD never fails to fulfill His prophecy. A day of your Lord is like a thousand of your years. |
| Hilali/Khan | And they ask you to hasten on the torment! And Allah fails not His Promise. And verily, a day with your Lord is as a thousand years of what you reckon. |
| H/K/Saheeh | And they urge you to hasten the punishment. But Allah will never fail in His promise. And indeed, a day with your Lord is like a thousand years of those which you count. |
| Malik | These people ask you to hasten the threatened punishment. Well, Allah will never go back on His promise. In fact a day of your Lord (time period in which Allah's decision is executed) is equal to a thousand years of your calculation.[47] |
| QXP | And so (O Prophet) they challenge you to hasten the doom, but Allah never fails to fulfill His Promise. A day of your Lord is like a thousand of your years. (32:5), (70:40). (Before your Lord, is the eternal Now. He is Above temporal and spatial bounds). |
| Maulana Ali | And they ask thee to hasten on the chastisement, and Allah by no means fails in His promise. And surely a day with thy Lord is as a thousand years of what you reckon. |
| Free Minds | And they seek you to hasten the retribution; and God will not break His promise. And a day with your Lord is like one thousand of the years you count. |
| Qaribullah | They ask you to hasten the punishment. Allah will not break His promise. Each day with your Lord is like a thousand years in your reckoning. |
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| George Sale | They will urge thee to hasten the threatened punishment; but God will not fail to perform what He hath threatened: And verily one day with thy Lord is as a thousand years, of those which ye compute. |
| JM Rodwell | And they will bid thee to hasten the chastisement. But God cannot fail His threat. And verily, a day with thy Lord is as a thousand years, as ye reckon them! |
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| Asad | And [so, O Muhammad,] they challenge thee to hasten the coming upon them of [God's] chastisement: [For an explanation, see 6:57, 8:32 and 13:6, as well as the corresponding notes.] but God never fails to fulfill His promise - and, behold, in thy Sustainer's sight a day is like a thousand years of your reckoning. [I.e., what men conceive of as "time" has no meaning with regard to God, because He is timeless, without beginning and without end, so that in relation to Him, one day and a thousand years are alike" (Razi). Cf. 70:4, where in the same sense, a "day" is said to be equal to "fifty thousand years", or the well-authenticated saying of the Prophet, "God says, `I am Time Absolute (ad-dahr)'."] |
al-Hajj 022:048
| 22:48 وكاين من قرية امليت لها وهي ظالمة ثم اخذتها والي المصير |
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| Transliteration | Wakaayyin min qaryatin amlaytu laha wahiya thalimatun thumma akhathtuha wa-ilayya almaseeru |
| Literal | And how many from a village/urban city I extended in time/life for it, and it is unjust/oppressive? Then I took/punished it, and to Me (is) the end/destination. |
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| Yusuf Ali | And to how many populations did I give respite, which were given to wrong-doing? in the end I punished them. To me is the destination (of all). |
| Pickthal | And how many a township did I suffer long though it was sinful! Then I grasped it. Unto Me is the return. |
| Arberry | How many a city I have respited in its evildoing; then I seized it, and to Me was the homecoming. |
| Shakir | And how many a town to which I gave respite while it was unjust, then I overtook it, and to Me is the return. |
| Sarwar | To how many unjust towns have We given respite and then sized with torment. To Me do all things return. |
| Khalifa | Many a community in the past committed evil, and I led them on for awhile, then I punished them. To Me is the ultimate destiny. |
| Hilali/Khan | And many a township did I give respite while it was given to wrong-doing. Then (in the end) I seized it (with punishment). And to Me is the (final) return (of all). |
| H/K/Saheeh | And for how many a city did I prolong enjoyment while it was committing wrong. Then I seized it, and to Me is the [final] destination. |
| Malik | There have been many townships teeming with wrong doings, to whom at first I gave respite and at the end I smote them. Towards Me is the destination of all.[48] |
| QXP | ("As you sow, so shall you reap", is a rock-solid Law, as evidenced by the history of the rise and fall of nations.) How many communities have gone before whom I gave respite although they were transgressors, but then My Law of Requital seized them. For with Me is the end of all journeys. |
| Maulana Ali | And how many a town to which I gave respite while it was unjust, then I seized it! And to Me is the return. |
| Free Minds | And many a town I have given it respite while it was doing wrong, then I seized it! And to Me is the destiny. |
| Qaribullah | And how many a village have I respited in its evil doing! Then I seized it. To Me is the return. |
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| George Sale | Unto how many cities have I granted respite, though they were wicked? Yet afterwards I chastised them: And unto Me shall they come to be judged, at the last day. |
| JM Rodwell | How many cities have I long borne with, wicked though they were, yet then laid hold on them to chastise them! Unto Me shall all return. |
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| Asad | And to how many a community that was immersed in evildoing have I given rein for a while! But then I took it to task: for with Me is all journeys' end! |
al-Hajj 022:049
| 22:49 قل ياايها الناس انماانا لكم نذير مبين |
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| Transliteration | Qul ya ayyuha alnnasu innama ana lakum natheerun mubeenun |
| Literal | Say: "You, you the people, truly I am for you a clear/evident warner/giver of notice." |
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| Yusuf Ali | Say: "O men! I am (sent) to you only to give a Clear Warning: |
| Pickthal | Say: O mankind! I am only a plain warner unto you. |
| Arberry | Say: 'O men, I am only for you a plain warner.' |
| Shakir | Say: O people! I am only a plain warner to you. |
| Sarwar | (Muhammad), tell them, "People, I am giving you a clear warning. |
| Khalifa | Say, "O people, I have been sent to you as a profound warner." |
| Hilali/Khan | Say (O Muhammad SAW): "O mankind! I am (sent) to you only as a plain warner." |
| H/K/Saheeh | Say, O people, I am only to you a clear warner. |
| Malik | O Muhammad, tell them: "O mankind! I am merely a plain Warner to you;[49] |
| QXP | Say, "O Mankind! I am but a plain Warner to you." |
| Maulana Ali | Say: O people, I am only a plain warner to you. |
| Free Minds | Say: "O mankind, I am but a clear warner to you!" |
| Qaribullah | Say (Prophet Muhammad): 'O people, I have been sent to warn you plainly. |
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| George Sale | Say, O men, verily I am only a public preacher unto you. |
| JM Rodwell | SAY: O men! I am only your open warner: |
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| Asad | SAY [O Muhammad]: "O men! I am but a plain warner [sent by God] unto you!" |
al-Hajj 022:050
| 22:50 فالذين امنوا وعملوا الصالحات لهم مغفرة ورزق كريم |
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| Transliteration | Faallatheena amanoo waAAamiloo alssalihati lahum maghfiratun warizqun kareemun |
| Literal | So those who believed and made/did the correct/righteous deeds, for them (is) a forgiveness and an honoured/generous provision . |
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| Yusuf Ali | "Those who believe and work righteousness, for them is forgiveness and a sustenance most generous. |
| Pickthal | Those who believe and do good works, for them is pardon and a rich provision; |
| Arberry | Those who believe, and do deeds of righteousness -- theirs shall be forgiveness and generous provision. |
| Shakir | Then (as for) those who believe and do good, they shall have forgiveness and an honorable sustenance. |
| Sarwar | The righteously striving believers will receive forgiveness and honorable sustenance. |
| Khalifa | Those who believe and lead a righteous life have deserved forgiveness and a generous recompense. |
| Hilali/Khan | So those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds, for them is forgiveness and Rizqoon Kareem (generous provision, i.e. Paradise). |
| H/K/Saheeh | And those who have believed and done righteous deeds for them is forgiveness and noble provision. |
| Malik | Those who accept the true faith and do good deeds shall be forgiven and provided honorable sustenance;[50] |
| QXP | And know that communities who attain belief and augment the human potential, shall be granted the protection of forgiveness and a most excellent provision (in both worlds). |
| Maulana Ali | So those who believe and do good, for them is forgiveness and an honourable sustenance. |
| Free Minds | As for those who believe and do good work, for them is a forgiveness and a great provision. |
| Qaribullah | Those who believe and do good works, theirs shall be forgiveness and a generous provision; |
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| George Sale | And they who believe, and do good works, shall obtain forgiveness and an honourable provision. |
| JM Rodwell | And they who believe and do the things that are right, shall have forgiveness and an honourable provision; |
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| Asad | And [know that] those who attain to faith and do righteous deeds shall be granted forgiveness of sins and a most excellent sustenance; [See 8:4 and the corresponding note.] |
al-Hajj 022:051
| 22:51 والذين سعوا في اياتنا معاجزين اولئك اصحاب الجحيم |
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| Transliteration | Waallatheena saAAaw fee ayatina muAAajizeena ola-ika as-habu aljaheemi |
| Literal | And those who hurried/hastened disabling/frustrating in Our verses/evidences , those are the Hells' owners/company/friends. |
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| Yusuf Ali | "But those who strive against Our Signs, to frustrate them,- they will be Companions of the Fire." |
| Pickthal | While those who strive to thwart Our revelations, such are rightful owners of the Fire. |
| Arberry | And those who strive against Our signs to void them -- they shall be the inhabitants of Hell. |
| Shakir | And (as for) those who strive to oppose Our communications, they shall be the inmates of the flaming fire. |
| Sarwar | Those who try to challenge Our miracles will be the dwellers of hell." |
| Khalifa | As for those who strive to challenge our revelations, they incur Hell. |
| Hilali/Khan | But those who strive against Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), to frustrate and obstruct them, they will be dwellers of the Hell-fire. |
| H/K/Saheeh | But the ones who strove against Our verses, [seeking] to cause failure those are the companions of Hellfire. |
| Malik | but those who strive against Our revelations, shall be the inmates of flaming fire."[51] |
| QXP | Whereas those who strive against Our Messages seeking to defeat their purpose, they are destined to face the Insurmountable Barrier. |
| Maulana Ali | And those who strive to oppose Our messages, they are the inmates of the flaming Fire. |
| Free Minds | And those who strive to obstruct Our revelations, those are the dwellers of Hell. |
| Qaribullah | but those who strive to void Our verses, thinking they have escaped, shall be the people of Hell. ' |
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| George Sale | But those who endeavour to make our signs of none effect, shall be the inhabitants, of hell. |
| JM Rodwell | But those who strive to invalidate our signs shall be inmates of Hell. |
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| Asad | whereas those who strive against Our messages, seeking to defeat their purpose - they are destined for the blazing fire. |
al-Hajj 022:052
| 22:52 وماارسلنا من قبلك من رسول ولانبي الا اذا تمنى القى الشيطان في امنيته فينسخ الله مايلقي الشيطان ثم يحكم الله اياته والله عليم حكيم |
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| Transliteration | Wama arsalna min qablika min rasoolin wala nabiyyin illa itha tamanna alqa alshshaytanu fee omniyyatihi fayansakhu Allahu ma yulqee alshshaytanu thumma yuhkimu Allahu ayatihi waAllahu AAaleemun hakeemun |
| Literal | And We did not send from before you from a messenger, and nor a prophet, except if/when he wished/desired, the devil threw in his wish/desire, so God erases/ nullifies what the devil throws , then God perfects/tightens His verses/evidences/signs, and God (is) knowledgeable, wise/judicious. |
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| Yusuf Ali | Never did We send a messenger or a prophet before thee, but, when he framed a desire, Satan threw some (vanity) into his desire: but Allah will cancel anything (vain) that Satan throws in, and Allah will confirm (and establish) His Signs: for Allah is full of Knowledge and Wisdom: |
| Pickthal | Never sent We a messenger or a prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. But Allah abolisheth that which Satan proposeth. Then Allah establisheth His revelations. Allah is Knower, Wise; |
| Arberry | We sent not ever any Messenger or Prophet before thee, but that Satan cast into his fancy, when he was fancying; but God annuls what Satan casts, then God confirms His signs -- surely God is All-knowing, All-wise -- |
| Shakir | And We did not send before you any messenger or prophet, but when he desired, the Shaitan made a suggestion respecting his desire; but Allah annuls that which the Shaitan casts, then does Allah establish His communications, and Allah is Knowing, Wise, |
| Sarwar | Satan would try to tamper with the desires of every Prophet or Messenger whom We sent. Then God would remove Satan's temptations and strengthen His revelations. God is All-knowing and All-wise. |
| Khalifa | We did not send before you any messenger, nor a prophet, without having the devil interfere in his wishes. GOD then nullifies what the devil has done. GOD perfects His revelations. GOD is Omniscient, Most Wise. |
| Hilali/Khan | Never did We send a Messenger or a Prophet before you, but; when he did recite the revelation or narrated or spoke, Shaitan (Satan) threw (some falsehood) in it. But Allah abolishes that which Shaitan (Satan) throws in. Then Allah establishes His Revelations. And Allah is All-Knower, All-Wise: |
| H/K/Saheeh | And We did not send before you any messenger or prophet except that when he spoke [or recited], Satan threw into it [some misunderstanding]. But Allah abolishes that which Satan throws in; then Allah makes precise His verses. And Allah is Knowing and Wise. |
| Malik | Never have We sent a Messenger or a prophet before you, O Muhammad, with whose wishes Satan did not tamper; but Allah abrogates the interjections of Satan and confirms His own revelations, for Allah is All-Knowing, All-Wise.[52] |
| QXP | Yet whenever We sent any Messenger or Prophet before you, satanic people tried to confound the central aims of the Message in his very life-time. But Allah rendered null and void all the aspirations they had. And Allah makes His Messages clear in and by themselves, for Allah is All Knowing, Wise. (Satanic people then tried to alter his teachings after he passed on. Allah, then, sent another Messenger to restore the purity of His Messages (6:113). Until the Final Message was revealed and Allah Himself guaranteed its preservation.) |
| Maulana Ali | And We never sent a messenger or a prophet before thee but when he desired, the devil made a suggestion respecting his desire; but Allah annuls that which the devil casts, then does Allah establish His messages. And Allah is Knowing, Wise -- |
| Free Minds | And We did not send before you any messenger or prophet, without having the devil interfere with his wishes. God then overrides what the devil has cast, and God firms His revelations. And God is Knower, Wise. |
| Qaribullah | Never have We sent a Messenger or a Prophet before you, but when he hoped, satan tampered with his hope. But Allah supersedes the tampering of satan and confirms His verses. And Allah is the Knower, the Wise. |
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| George Sale | We have sent no Apostle, or prophet, before thee, but, when he read, Satan suggested some error in his reading. But God shall make void that which Satan hath suggested: Then shall God confirm his signs; for God is knowing and wise. |
| JM Rodwell | We have not sent any apostle or prophet before thee, among whose desires Satan injected not some wrong desire, but God shall bring to nought that which Satan had suggested. Thus shall God affirm His revelations for God is Knowing, Wise! |
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| Asad | Yet whenever We sent forth any apostle or prophet before thee, and he was hoping [Lit., "We never sent any apostle or prophet before thee without that, when he was hoping (tamanna)...", etc. According to most of the commentators, the designation "apostle" (rasul) is applied to bearers of divine revelations which comprise a new doctrinal system or dispensation; a "prophet" (nabi), on the other hand, is said to be one whom God has entrusted with the enunciation of ethical principles on the basis of an already-existing dispensation, or of principles common to all divine dispensations. Hence, every apostle is a prophet as well, but not every prophet is an apostle.] [that his warnings would be heeded], Satan would cast an aspersion on his innermost aims: [I.e., insinuating that the innermost aim (umniyyah, lit., "longing" or "hope") of the message-bearer in question was not the spiritual improvement of his community but, rather, the attainment of personal power and influence: cf. 6:112 - "against every prophet We have set up as enemies the evil forces (shayatin) from among humans as well as from among invisible beings (al-jinn)".] but God renders null and void whatever aspersion Satan may cast; and God makes His messages clear in and by themselves [Lit., "and God makes His messages clear in and by themselves", This is the meaning of the phrase yuhkimu ayatahu (cf. the expression uhkimat ayatuhu in 11:1): i.e., God causes His messages to speak for themselves, so that any insinuation as to the prophets "hidden motives" is automatically disproved. The conjunction thumma at the beginning of this clause does not connote a sequence in time but a coordination of activities, and is best rendered by the simple conjunction "and".] - for God is all-knowing, wise. |
al-Hajj 022:053
| 22:53 ليجعل مايلقى الشيطان فتنة للذين في قلوبهم مرض والقاسية قلوبهم وان الظالمين لفي شقاق بعيد |
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| Transliteration | LiyajAAala ma yulqee alshshaytanu fitnatan lillatheena fee quloobihim maradun waalqasiyati quloobuhum wa-inna alththalimeena lafee shiqaqin baAAeedin |
| Literal | To make what the devil throws (as) a test/seduction to those whom in their hearts/minds (is) sickness/disease, and their hearts/minds (are) the cruel/merciless , and that the unjust/oppressive (are)234in (E) far/distant defiance/animosity . |
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| Yusuf Ali | That He may make the suggestions thrown in by Satan, but a trial for those in whose hearts is a disease and who are hardened of heart: verily the wrong-doers are in a schism far (from the Truth): |
| Pickthal | That He may make that which the devil proposeth a temptation for those in whose hearts is a disease, and those whose hearts are hardened - Lo! the evil-doers are in open schism - |
| Arberry | that He may make what Satan casts a trial for those in whose hearts is sickness, and those whose hearts are hard; and surely the evildoers are in wide schism; |
| Shakir | So that He may make what the Shaitan casts a trial for those in whose hearts is disease and those whose hearts are hard; and most surely the unjust are in a great opposition, |
| Sarwar | He would make Satan's temptations a trial for those whose hearts are hard and sick. The wrong-doers are far away from the Lord, |
| Khalifa | He thus sets up the devil's scheme as a test for those who harbor doubts in their hearts, and those whose hearts are hardened. The wicked must remain with the opposition. |
| Hilali/Khan | That He (Allah) may make what is thrown in by Shaitan (Satan) a trial for those in whose hearts is a disease (of hypocrisy and disbelief) and whose hearts are hardened. And certainly, the Zalimoon (polytheists and wrong-doers, etc.) are in an opposition far-off (from the truth against Allahs Messenger and the believers). |
| H/K/Saheeh | [That is] so He may make what Satan throws in a trial for those within whose hearts is disease and those hard of heart. And indeed, the wrongdoers are in extreme dissension. |
| Malik | He makes Satan’s interjections a temptation for those whose hearts suffer from the disease of hypocrisy and whose hearts are hardened - that’s why the wrongdoers are in such an extreme dissension[53] |
| QXP | (Allah allows) these satanic people to advance their aspirations so that He might make this conspiracy a test for people and distinguish (the true believers in the Divine Revelation) from those who have a disease in their hearts. Verily, those who relegate the Divine Revelation in favor of human aspirations create great schism and sectarianism. (Zulm = Relegation from the rightful place). (2:53). |
| Maulana Ali | That He may make what the devil casts a trial for those in whose hearts is a disease and the hard-hearted. And surely the wrongdoers are in severe opposition, |
| Free Minds | That He may make what the devil has cast as a tests for those who have a disease in their hearts and those whose hearts are hardened. And the wicked are far away in opposition. |
| Qaribullah | (This He permits) in order that He makes satan's interjections a temptation for those in whose hearts is a sickness and those whose hearts are hardened and the harmdoers are in a wide schism, |
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| George Sale | But this He permitteth, that He may make that which Satan hath suggested, a temptation unto those in whose hearts there is an infirmity, and whose hearts are hardened: -- for the ungodly are certainly in a wide disagreement from the truth: -- |
| JM Rodwell | That He may make that which Satan hath injected, a trial to those in whose hearts is a disease, and whose hearts are hardened.-Verily, the wicked are in a far-gone severance from the truth!- |
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| Asad | [And He allows doubts to arise] so that He might cause whatever aspersion Satan may cast [against His prophets] to become a trial for all in whose hearts is disease [See 2:10 and the corresponding note.] and all whose hearts are hardened: for, verily, all who are [thus] sinning [against themselves] [Lit., "all [such] evildoers".] are most deeply in the wrong. |
al-Hajj 022:054
| 22:54 وليعلم الذين اوتوا العلم انه الحق من ربك فيؤمنوا به فتخبت له قلوبهم وان الله لهاد الذين امنوا الى صراط مستقيم |
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| Transliteration | WaliyaAAlama allatheena ootoo alAAilma annahu alhaqqu min rabbika fayu/minoo bihi fatukhbita lahu quloobuhum wa-inna Allaha lahadi allatheena amanoo ila siratin mustaqeemin |
| Literal | And (for) those who were given/brought the knowledge to know that it (is) the truth from your Lord, so they believe with (in) it, so their hearts/minds became humble/tranquil to Him, and that truly God is guiding (E) those who believed to a straight/direct road/way . |
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| Yusuf Ali | And that those on whom knowledge has been bestowed may learn that the (Qur'an) is the Truth from thy Lord, and that they may believe therein, and their hearts may be made humbly (open) to it: for verily Allah is the Guide of those who believe, to the Straight Way. |
| Pickthal | And that those who have been given knowledge may know that it is the truth from thy Lord, so that they may believe therein and their hearts may submit humbly unto Him. Lo! Allah verily is guiding those who believe unto a right path. |
| Arberry | and that they who have been given knowledge may know that it is the truth from thy Lord and believe in it, and so their hearts be humble unto Him; and assuredly God ever guides those who believe to a straight path. |
| Shakir | And that those who have been given the knowledge may know that it is the truth from your Lord, so they may believe in it and their hearts may be lowly before it; and most surely Allah is the Guide of those who believe into a right path. |
| Sarwar | so that those who have received knowledge would know and believe that whatever happens with the Prophets and Messengers is the Truth from their Lord and will believe it. This will cause their hearts to become filled with awe. God guides the believers to the right path. |
| Khalifa | Those who are blessed with knowledge will recognize the truth from your Lord, then believe in it, and their hearts will readily accept it. Most assuredly, GOD guides the believers in the right path. |
| Hilali/Khan | And that those who have been given knowledge may know that it (this Quran) is the truth from your Lord, and that they may believe therein, and their hearts may submit to it with humility. And verily, Allah is the Guide of those who believe, to the Straight Path. |
| H/K/Saheeh | And so those who were given knowledge may know that it is the truth from your Lord and [therefore] believe in it, and their hearts humbly submit to it. And indeed is Allah the Guide of those who have believed to a straight path. |
| Malik | - so that those who are endowed with knowledge may realize that this (Qur’an) is the Truth from your Lord and thus believe in it and humble their hearts towards Him, and surely Allah will guide the believers to the Straight Way.[54] |
| QXP | Those who are blessed with true knowledge, will recognize your Lord's Truth, accept it, and then settle it in their hearts and humbly submit to Him. Surely, Allah alone is the Guide of those who truly believe, to the Straight Path. (5:48), (15:19). |
| Maulana Ali | And that those who have been given knowledge may know that it is the Truth from thy Lord, so they should believe in it that their hearts may be lowly before Him. And surely Allah is the Guide of those who believe, into a right path. |
| Free Minds | And to let those who have been given knowledge know that it is the truth from your Lord, and they will believe in it, and their hearts will soften to it. And God will guide those who believe to a straight path. |
| Qaribullah | and so that those to whom knowledge has been given will know that this is the truth from your Lord and so believe in it and that their hearts will be humble to Him. Indeed, Allah will surely guide those who believe to a Straight Path. |
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| George Sale | And that they on whom knowledge hath been bestowed, may know that this book is the truth from thy Lord, and may believe therein; and that their hearts may acquiesce in the same: For God is surely the director of those who believe, into the right way. |
| JM Rodwell | And that they to whom "the Knowledge" hath been given, may know that the Koran is the truth from thy Lord, and may believe in it, and their hearts may acquiesce in it: for God is surely the guider of those who believe, into the straight path. |
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| Asad | And [God renders Satan's aspersions null and void] so that they who are endowed with [innate] knowledge might know that this [divine writ] is the truth from thy Sustainer, and that they aught believe in it, and that their hearts might humbly submit unto Him. For, behold, God does guide onto a straight way those who have attained to faith - |
al-Hajj 022:055
| 22:55 ولايزال الذين كفروا في مرية منه حتى تاتيهم الساعة بغتة او ياتيهم عذاب يوم عقيم |
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| Transliteration | Wala yazalu allatheena kafaroo fee miryatin minhu hatta ta/tiyahumu alssaAAatu baghtatan aw ya/tiyahum AAathabu yawmin AAaqeemin |
| Literal | And those who disbelieved remain/continue in doubt from it until the Hour/Resurrection comes to them suddenly/unexpectedly, or a day/time of no good strong/infertile torture comes to them. |
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| Yusuf Ali | Those who reject Faith will not cease to be in doubt concerning (Revelation) until the Hour (of Judgment) comes suddenly upon them, or there comes to them the Penalty of a Day of Disaster. |
| Pickthal | And those who disbelieve will not cease to be in doubt thereof until the Hour come upon them unawares, or there come unto them the doom of a disastrous day. |
| Arberry | And the unbelievers will not cease to be in doubt of it, until the Hour comes on them suddenly, or there shall come upon them the chastisement of a barren day. |
| Shakir | And those who disbelieve shall not cease to be in doubt concerning it until the hour overtakes them suddenly, or there comes on them the chastisement of a destructive day. |
| Sarwar | The unbelievers will continue to doubt the Quran until the Hour of Doom suddenly sizes them or the torment of the last day strikes them. |
| Khalifa | As for those who disbelieve, they will continue to harbor doubts until the Hour comes to them suddenly, or until the retribution of a terrible day comes to them. |
| Hilali/Khan | And those who disbelieve will not cease to be in doubt about it (this Quran) until the Hour comes suddenly upon them, or there comes to them the torment of the Day after which there will be no night (i.e. the Day of Resurrection). |
| H/K/Saheeh | But those who disbelieve will not cease to be in doubt of it until the Hour comes upon them unexpectedly or there comes to them the punishment of a barren Day. |
| Malik | As for the unbelievers, they will never cease to doubt the revelation, until the Hour of Doom overtakes them suddenly or there comes on them the punishment of the Day of Disaster.[55] |
| QXP | And those who disbelieve in the Divine Word (by failing to sort out the human aspirations), will remain in suspense until the Hour befalls them suddenly, or there comes to them the doom of a disastrous day. |
| Maulana Ali | And those who disbelieve will not cease to be in doubt concerning it, until the Hour overtakes them suddenly, or there comes to them the chastisement of a destructive day. |
| Free Minds | And those who have rejected will remain to be in doubt from it until the Hour comes to them suddenly, or the retribution will come to them on a Day which will stand still. |
| Qaribullah | The unbelievers will never cease to doubt it until the Hour overtakes them suddenly or the punishment of the Barren Day comes upon them. |
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| George Sale | But the infidels will not cease to doubt concerning it, until the hour of judgement cometh suddenly upon them; or until the punishment of a grievous day overtake them. |
| JM Rodwell | But the Infidels will not cease to doubt concerning it, until "the Hour" come suddenly upon them, or until the chastisement of the day of desolation come upon them. |
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| Asad | whereas those who are bent on denying the truth will not cease to be in doubt about Him until the Last Hour comes suddenly upon them and [supreme] suffering befalls them on a Day void of all hope. [Lit., "or [until] there comes upon them the chastisement [or "suffering"] of a barren Day", i.e., the Day of Judgment, which will offer no hope to those who, until their death, failed to realize the existence of God or to submit to His guidance.] |
al-Hajj 022:056
| 22:56 الملك يومئذ لله يحكم بينهم فالذين امنوا وعملوا الصالحات في جنات النعيم |
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| Transliteration | Almulku yawma-ithin lillahi yahkumu baynahum faallatheena amanoo waAAamiloo alssalihati fee jannati alnnaAAeemi |
| Literal | The ownership/kingdom (on) that day (is) to God, He judges/rules between them, so those who believed and made/did the correct/righteous deeds (are) in gardens/paradises (of) the blessing/comfort and eases . |
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| Yusuf Ali | On that Day of Dominion will be that of Allah: He will judge between them: so those who believe and work righteous deeds will be in Gardens of Delight. |
| Pickthal | The Sovereignty on that day will be Allah's, He will judge between them. Then those who believed and did good works will be in Gardens of Delight, |
| Arberry | The Kingdom upon that day shall belong to God, and He shall judge between them. As for those who believe, and do deeds of righteousness, they shall be in Gardens of Bliss. |
| Shakir | The kingdom on that day shall be Allah's; He will judge between them; so those who believe and do good will be in gardens of bliss. |
| Sarwar | On that day it is God who will be the Absolute King and Judge of (mankind). The righteously striving believers will go to Paradise |
| Khalifa | All sovereignty on that day belongs to GOD, and He will judge among them. As for those who believe and lead a righteous life, they have deserved the gardens of bliss. |
| Hilali/Khan | The sovereignty on that Day will be that of Allah (the one Who has no partners). He will judge between them. So those who believed (in the Oneness of Allah Islamic Monotheism) and did righteous good deeds will be in Gardens of delight (Paradise). |
| H/K/Saheeh | [All] sovereignty that Day is for Allah; He will judge between them. So they who believed and did righteous deeds will be in the Gardens of Pleasure. |
| Malik | On that Day the Kingdom will be that of Allah’s; He will judge between them; so those who have embraced the true faith and done good deeds shall enter the gardens of delight;[56] |
| QXP | On that Day all Dominion will visibly belong to Allah, and His Law and His Judgment will prevail in the human society as well (through this Divine writ). Then those who believe in this Divine Revelation and contribute to the advancement of the society, will be in the Gardens of Delight, in this world and in the Hereafter. |
| Maulana Ali | The kingdom on that day is Allah’s. He will judge between them. So those who believe and do good will be in Gardens of bliss. |
| Free Minds | The sovereignty on that Day is to God, He will judge between them. So as for those who have believed and did good works, they are in the gardens of Paradise. |
| Qaribullah | The Kingdom upon that Day shall belong to Allah. He will judge between them. Those who believe and do good works shall be in Gardens of Bliss, |
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| George Sale | On that day the kingdom shall be God's: He shall judge between them. And they who shall have believed, and shall have wrought righteousness, shall be in gardens of pleasure: |
| JM Rodwell | On that day the Kingdom shall be God's: He shall judge between them: and they who shall have believed and done the things that are right, shall be in gardens of delight: |
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| Asad | On that Day, all dominion shall [visibly] belong to God, He shall judge [all men and make a distinction] between them: thus, all who had attained to faith and did righteous deeds shall find themselves in gardens of bliss, |
al-Hajj 022:057
| 22:57 والذين كفروا وكذبوا باياتنا فاولئك لهم عذاب مهين |
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| Transliteration | Waallatheena kafaroo wakaththaboo bi-ayatina faola-ika lahum AAathabun muheenun |
| Literal | And those who disbelieved and denied/falsified with Our verses/evidences , so those for them (is) a humiliating/disgracing torture. |
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| Yusuf Ali | And for those who reject Faith and deny our Signs, there will be a humiliating Punishment. |
| Pickthal | While those who disbelieved and denied Our revelations, for them will be a shameful doom. |
| Arberry | But as for the unbelievers, who cried lies to Our signs; for them awaits a humbling chastisement. |
| Shakir | And (as for) those who disbelieve in and reject Our communications, these it is who shall have a disgraceful chastisement. |
| Sarwar | and the unbelievers who called Our revelations lies will suffer humiliating torment. |
| Khalifa | While those who disbelieved and rejected our revelations have incurred a shameful retribution. |
| Hilali/Khan | And those who disbelieved and belied Our Verses (of this Quran), for them will be a humiliating torment (in Hell). |
| H/K/Saheeh | And they who disbelieved and denied Our signs for those there will be a humiliating punishment. |
| Malik | but the unbelievers who have denied Our revelations shall receive a disgraceful punishment.[57] |
| QXP | Whereas for those who are bent upon denying the Truth and belie Our Messages, there shall be a humiliating suffering in store. |
| Maulana Ali | And those who disbelieve and reject Our messages, for them is an abasing chastisement. |
| Free Minds | And those who rejected and disbelieved Our revelations, those will have a humiliating retribution. |
| Qaribullah | but for those who disbelieved Our verses and belied there awaits a humbling punishment. |
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| George Sale | But they who shall have disbelieved, and shall have charged our signs with falsehood, those shall suffer a shameful punishment. |
| JM Rodwell | But they who were Infidels and treated our signs as lies-these then-their's a shameful chastisement! |
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| Asad | whereas for those who were bent on denying the truth and gave the lie to Our messages, there shall be shameful suffering in store. |
al-Hajj 022:058
| 22:58 والذين هاجروا في سبيل الله ثم قتلوا او ماتوا ليرزقنهم الله رزقا حسنا وان الله لهو خيرالرازقين |
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| Transliteration | Waallatheena hajaroo fee sabeeli Allahi thumma qutiloo aw matoo layarzuqannahumu Allahu rizqan hasanan wa-inna Allaha lahuwa khayru alrraziqeena |
| Literal | And those who emigrated in God's way/path/sake , then they were killed or they died, God will provide for them (E) a good/beautiful provision , and that God, He is (E) best (of) the providers. |
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| Yusuf Ali | Those who leave their homes in the cause of Allah, and are then slain or die,- On them will Allah bestow verily a goodly Provision: Truly Allah is He Who bestows the best provision. |
| Pickthal | Those who fled their homes for the cause of Allah and then were slain or died, Allah verily will provide for them a good provision. Lo! Allah, He verily is Best of all who make provision. |
| Arberry | And those who emigrated in God's way and were slain, or died, God shall provide them with a fair provision; and surely God is the best of providers. |
| Shakir | And (as for) those who fly in Allah's way and are then slain or die, Allah will most certainly grant them a goodly sustenance, and most surely Allah is the best Giver of sustenance. |
| Sarwar | Those who abandoned their homes for the cause of God and who then died or were murdered will receive honorable sustenance from God; He is the Most Generous and Munificent. |
| Khalifa | Those who emigrate for the sake of GOD, then get killed, or die, GOD will surely shower them with good provisions. GOD is certainly the best Provider. |
| Hilali/Khan | Those who emigrated in the Cause of Allah and after that were killed or died, surely, Allah will provide a good provision for them. And verily, it is Allah Who indeed is the Best of those who make provision. |
| H/K/Saheeh | And those who emigrated for the cause of Allah and then were killed or died Allah will surely provide for them a good provision. And indeed, it is Allah who is the best of providers. |
| Malik | As for those who migrated for the sake of Allah and afterwards were killed or died, Allah will make a generous provision for them; certainly Allah is the One Who is the best Provider.[58] |
| QXP | And as for those who forsake the domain of evil in the Cause of Allah and are then slain or die, Allah will most certainly provide them a goodly sustenance. For, verily, Allah, He alone is the Best of providers. |
| Maulana Ali | And those who flee in Allah’s way and are then slain or die, Allah will certainly grant them a goodly sustenance. And surely Allah is the Best of providers. |
| Free Minds | And those who emigrated in the cause of God, then they were killed or died, God will provide them with a good provision, and God is the best of providers. |
| Qaribullah | As for those who emigrated in the way of Allah and were slain, or died, Allah will provide them with fine provisions. Allah is the Best of providers. |
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| George Sale | And as to those who shall have fled their country for the sake of God's true religion, and afterwards shall have been slain, or shall have died; on them will God bestow an excellent provision; and God is the best provider. |
| JM Rodwell | And as to those who fled their country for the cause of God, and were afterwards slain, or died, surely with goodly provision will God provide for them! for verily, God! He, surely, is the best of providers! |
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| Asad | AND AS FOR those who forsake the domain of evil [For this rendering of the phrase alladhina hajaru, see note on 2:218, The subsequent mention of "those who strive in God's cause, and then are slain or die" connects with the reference, in verses 39 - 40, to God's permission to the believers to fight in defence of their faith and liberty. The extreme merit of the self-sacrifice involved is stressed in several Quranic passages, and particularly in 4:95 - 96; hence, it has also a bearing on the Day of Judgment spoken of in the preceding passage.] (and strive) in God's cause, and then are slain or die - God will most certainly provide for them a goodly sustenance [in the life to come] for, verily, God - He alone - is the best of providers; |
al-Hajj 022:059
| 22:59 ليدخلنهم مدخلا يرضونه وان الله لعليم حليم |
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| Transliteration | Layudkhilannahum mudkhalan yardawnahu wa-inna Allaha laAAaleemun haleemun |
| Literal | He will enter them (E) an entrance they accept/approve it, and that truly God (is) knowledgeable (E), clement/patient, powerful and capable. |
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| Yusuf Ali | Verily He will admit them to a place with which they shall be well pleased: for Allah is All-Knowing, Most Forbearing. |
| Pickthal | Assuredly He will cause them to enter by an entry that they will love. Lo! Allah verily is Knower, Indulgent. |
| Arberry | He shall admit them by a gate that is well-pleasing to them; and surely God is All-knowing, All-clement. |
| Shakir | He will certainly cause them to enter a place of entrance which they shall be well pleased with, and most surely Allah is Knowing, Forbearing. |
| Sarwar | God will certainly admit them to a pleasant dwelling. God is All-knowing and Forbearing. |
| Khalifa | Most assuredly, He will admit them an admittance that will please them. GOD is Omniscient, Clement. |
| Hilali/Khan | Truly, He will make them enter an entrance with which they shall be well-pleased, and verily, Allah indeed is All-Knowing, Most Forbearing. |
| H/K/Saheeh | He will surely cause them to enter an entrance with which they will be pleased, and indeed, Allah is Knowing and Forbearing. |
| Malik | He will admit them to a place with which they shall be well pleased; for Allah is All-Knowing, Most Lenient.[59] |
| QXP | Allah, the Knower, the Clement, will admit them to a place they will love. |
| Maulana Ali | He will certainly cause them to enter a place which they are pleased with. And surely Allah is Knowing, Forbearing. |
| Free Minds | He will admit them an entrance that they will be pleased with, and God is Knowledgeable, Compassionate. |
| Qaribullah | He will admit them by a gate that is pleasing to them, and surely, Allah is the Knower, the Clement. |
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| George Sale | He will surely introduce them with an introduction with which they shall be well-pleased: For God is knowing and gracious. |
| JM Rodwell | He will assuredly bring them in with an in-bringing that shall please them well: for verily, God is right Knowing, Gracious. |
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| Asad | [and] He will most certainly cause them to enter upon a state (of being) that shall please them well: [Or: "cause them to enter (upon their life after death) in a manner that will please them well (cf. note on the last clause of 4:31) - thus implying that by sacrificing their lives in God's cause they will have obtained His forgiveness of whatever sins they may have previously committed.] for, verily, God is all-knowing, most forbearing. |
al-Hajj 022:060
| 22:60 ذلك ومن عاقب بمثل ماعوقب به ثم بغى عليه لينصرنه الله ان الله لعفو غفور |
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| Transliteration | Thalika waman AAaqaba bimithli ma AAooqiba bihi thumma bughiya AAalayhi layansurannahu Allahu inna Allaha laAAafuwwun ghafoorun |
| Literal | That and who punished with equal/alike (to) what he was punished with it, then he was oppressed/transgressed on him, God will give him victory/aid (E) , that truly God (is) often forgiving/pardoning (E), forgiving. |
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| Yusuf Ali | That (is so). And if one has retaliated to no greater extent than the injury he received, and is again set upon inordinately, Allah will help him: for Allah is One that blots out (sins) and forgives (again and again). |
| Pickthal | That (is so). And whoso hath retaliated with the like of that which he was made to suffer and then hath (again) been wronged, Allah will succour him. Lo! Allah verily is Mild, Forgiving. |
| Arberry | All that; and whosoever chastises after the manner that he was chastised and then again is oppressed, assuredly God will help him; surely God is All-pardoning, All-forgiving. |
| Shakir | That (shall be so); and he who retaliates with the like of that with which he has been afflicted and he has been oppressed, Allah will most certainly aid him; most surely Allah is Pardoning, Forgiving. |
| Sarwar | One who is wronged and who retaliates by that which is equal to his suffering, God will certainly help him; He is All-pardoning and All-forgiving. |
| Khalifa | It is decreed that if one avenges an injustice that was inflicted upon him, equitably, then he is persecuted because of this, GOD will surely support him. GOD is Pardoner, Forgiving. |
| Hilali/Khan | That is so. And whoever has retaliated with the like of that which he was made to suffer, and then has again been wronged, Allah will surely help him. Verily! Allah indeed is Oft-Pardoning, Oft-Forgiving. |
| H/K/Saheeh | That [is so]. And whoever responds [to injustice] with the equivalent of that with which he was harmed and then is tyrannized Allah will surely aid him. Indeed, Allah is Pardoning and Forgiving. |
| Malik | Thus shall it be! He that retaliates equal to the infliction he received and then is wronged again, will most certainly be helped by Allah; surely Allah is the One Who is All-Forbearing, Most Forgiving.[60] |
| QXP | Thus shall it be. As for him who responds to aggression only to the extent of the attack that was leveled against him, and is then again treacherously attacked, Allah will certainly help him. For Allah is Mild, Forgiving. (22:39). |
| Maulana Ali | That (is so). And whoever retaliates with the like of that with which he is afflicted and he is oppressed, Allah will certainly help him. Surely Allah is Pardoning, Forgiving. |
| Free Minds | It is decreed that whoever retaliates with equal measure as was retaliated against him, then he was persecuted for this, God will give him victory. God is Pardoning, Forgiving. |
| Qaribullah | So shall it be. He who punishes after the manner that he was punished and then again is oppressed, shall be helped by Allah. Allah is Pardoning, Forgiving. |
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| George Sale | This is so. Whoever shall take a vengeance equal to the injury which hath been done him, and shall afterwards be unjustly treated; verily God will assist him: For God is merciful, and ready to forgive. |
| JM Rodwell | So shall it be. And whoever in making exact reprisal for injury done him, shall again be wronged, God will assuredly aid him: for God is most Merciful, Gracious. |
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| Asad | Thus shall it be. And as for him who responds to aggression only to the extent of the attack levelled against him, [Lit., "who has retaliated with the like of what he had been afflicted with" - i.e., has acted only in self-defence and done to his enemy no more than the enemy had done to him. (A similar phrase, relating to retaliation in argument, is found in 16:126 and explained in the corresponding note.)] and is thereupon [again] treacherously attacked - God will most certainly succour him: for, behold, God is indeed an absolver of sins, much-forgiving. [While the opening sentence of this verse stresses the principle of self-defence as the only justification of war (cf. 2:190 and 192 - 193) - with the proviso that retaliation must not exceed the injury initially suffered - the concluding part of the verse implies that in case of repeated, unprovoked aggression the believers are allowed to wage an all-out war with a view to destroying completely the enemy's military power. Since such an all-out war might seem to conflict with the principle of limited retaliation alluded to above, the Quran states that God absolves the believers of what otherwise might have been a sin, since it is they "against whom war is being wrongfully waged" (verse 39) by repeated acts of aggression.] |
al-Hajj 022:061
| 22:61 ذلك بان الله يولج الليل في النهار ويولج النهار في الليل وان الله سميع بصير |
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| Transliteration | Thalika bi-anna Allaha yooliju allayla fee alnnahari wayooliju alnnahara fee allayli waanna Allaha sameeAAun baseerun |
| Literal | That (is) with that God makes the night to enter/penetrate in the daytime, and He makes the daytime to enter/penetrate in the night, and that God (is) hearing/listening, seeing/understanding. |
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| Yusuf Ali | That is because Allah merges night into day, and He merges day into night, and verily it is Allah Who hears and sees (all things). |
| Pickthal | That is because Allah maketh the night to pass into the day and maketh the day to pass into the night, and because Allah is Hearer, Seer. |
| Arberry | That is because God makes the night to enter into the day and makes the day to enter into the night; and that God is All-hearing, All-seeing. |
| Shakir | That is because Allah causes the night to enter into the day and causes the day to enter into the night, and because Allah is Hearing, Seeing. |
| Sarwar | God causes the night to enter the day and the day to enter the night. He is All-hearing and All-aware. |
| Khalifa | It is a fact that GOD merges the night into the day, and merges the day into the night, and that GOD is Hearer, Seer. |
| Hilali/Khan | That is because Allah merges the night into the day, and He merges the day into the night. And verily, Allah is All-Hearer, All-Seer. |
| H/K/Saheeh | That is because Allah causes the night to enter the day and causes the day to enter the night and because Allah is Hearing and Seeing. |
| Malik | That is because it is Allah Who causes the night to pass into the day, and the day into the night, Allah is indeed All-Hearing, Most Observing.[61] |
| QXP | This is because just as Allah merges the night into the day and merges the day into the night, (likewise, there are Divine Laws for fluctuation of people's fortunes) - And because Allah is Hearer, Seer. |
| Maulana Ali | That is because Allah causes the night to enter into the day and causes the day to enter into the night, and because Allah is Hearing, Seeing. |
| Free Minds | That is because God merges the night in the day, and He merges the day in the night. And God is Hearer, Seer. |
| Qaribullah | That is because Allah causes the night to enter into the day, and the day enter into the night. Allah is the Hearer and the Seer. |
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| George Sale | This shall be done, for that God causeth the night to succeed the day, and He causeth the day to succeed the night; and for that God both heareth and seeth. |
| JM Rodwell | So shall it be; for that God causeth the night to enter in upon the day, and He causeth the day to enter in upon the night: and for that God Heareth, Seeth. |
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| Asad | Thus it is, because God [is almighty [Sc., "and therefore has the power to succour the believers who have been wronged.] - the One who] makes the night grow longer by shortening the day, and makes the day grow longer by shortening the night; and because God is all-hearing, all-seeing. [I.e., it is He who knows what is in the hearts of men, and nevertheless, in His unfathomable wisdom, allows the darkness of oppression to grow at the expense of the light of freedom, and then causes the light to overcome the darkness: an eternal, cyclical recurrence which dominates the life of mankind. As Ibn Kathir points out, the above passage contains a direct allusion to 3:26 - 27 - "Say: O God, Lord of all dominion! Thou grantest dominion unto whom Thou willest, and takest away dominion from whom Thou willest... Thou hast the power to will anything: Thou makest the night grow longer by shortening the day, and Thou makest the day grow longer by shortening the night..."] |
al-Hajj 022:062
| 22:62 ذلك بان الله هو الحق وان مايدعون من دونه هو الباطل وان الله هو العلي الكبير |
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| Transliteration | Thalika bi-anna Allaha huwa alhaqqu waanna ma yadAAoona min doonihi huwa albatilu waanna Allaha huwa alAAaliyyu alkabeeru |
| Literal | That (is) with that God, He is the truth , and that what they call from other than Him, it is the falsehood, and that God, He is the high/elevated, the great . |
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| Yusuf Ali | That is because Allah - He is the Reality; and those besides Him whom they invoke,- they are but vain Falsehood: verily Allah is He, Most High, Most Great. |
| Pickthal | That is because Allah, He is the True, and that whereon they call instead of Him, it is the false, and because Allah, He is the High, the Great. |
| Arberry | That is because God -- He is the Truth, and that they call upon apart from Him -- that is the false; and for that God is the All-high, the All-great. |
| Shakir | That is because Allah is the Truth, and that what they call upon besides Him-- that is the falsehood, and because Allah is the High, the Great. |
| Sarwar | God is the Supreme Truth and whatever they worship instead of Him is falsehood. God is most Exalted and most Great. |
| Khalifa | It is a fact that GOD is the Truth, while the setting up of any idolsbeside Him constitutes a falsehood, and that GOD is the Most High, the Supreme. |
| Hilali/Khan | That is because Allah He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Batil (falsehood) And verily, Allah He is the Most High, the Most Great. |
| H/K/Saheeh | That is because Allah is the Truth, and that which they call upon other than Him is falsehood, and because Allah is the Most High, the Grand. |
| Malik | That is because Allah is the One Who is Real; and all those deities besides Him, whom they invoke, are false; indeed it is Allah Who is the Supreme, the Great.[62] |
| QXP | Thus it is - Allah! He is the Ultimate Truth. That on whom they call instead of Him is sheer Falsehood, and because Allah, He alone is the High, the Great. |
| Maulana Ali | That is because Allah is the Truth, and that which they call upon besides Him -- that is the falsehood, and because Allah -- He is the High, the Great. |
| Free Minds | That is because God is the truth, and what they call on besides Him is falsehood. And God is the High, the Great. |
| Qaribullah | That is because Allah is the Truth, and falsehood is all that they call upon, other than Him. Allah is the Most High, the Most Great. |
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| George Sale | This, because God is truth, and because what they invoke besides Him, is vanity; and for that God is the high, the mighty. |
| JM Rodwell | So shall it be, for that God is the truth; and because what they call on beside Him is vanity: and because God is the Lofty, the Mighty! |
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| Asad | Thus it is, because God alone is the Ultimate Truth, [See surah 20:114.] so that all that men invoke beside Him is sheer falsehood, and because God alone is exalted, great! |
al-Hajj 022:063
| 22:63 الم تر ان الله انزل من السماء ماء فتصبح الارض مخضرة ان الله لطيف خبير |
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| Transliteration | Alam tara anna Allaha anzala mina alssama-i maan fatusbihu al-ardu mukhdarratan inna Allaha lateefun khabeerun |
| Literal | Do you not see/understand that God descended from the sky water, so the land/Earth becomes green, that God (is) kind/courteous , expert/experienced? |
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| Yusuf Ali | Seest thou not that Allah sends down rain from the sky, and forthwith the earth becomes clothed with green? for Allah is He Who understands the finest mysteries, and is well-acquainted (with them). |
| Pickthal | Seest thou not how Allah sendeth down water from the sky and then the earth becometh green upon the morrow? Lo! Allah is Subtile, Aware. |
| Arberry | Hast thou not seen how that God has sent down out of heaven water, and in the morning the earth becomes green? God is All-subtle, All-aware. |
| Shakir | Do you not see that Allah sends down water from the cloud so the earth becomes green? Surely Allah is Benignant, Aware. |
| Sarwar | Have you not seen that God has sent water from the sky and has made the earth green all over. He is Kind and All-aware. |
| Khalifa | Do you not see that GOD sends down from the sky water that turns the land green? GOD is Sublime, Cognizant. |
| Hilali/Khan | See you not that Allah sends down water (rain) from the sky, and then the earth becomes green? Verily, Allah is the Most Kind and Courteous, Well-Acquainted with all things. |
| H/K/Saheeh | Do you not see that Allah has sent down rain from the sky and the earth becomes green? Indeed, Allah is Subtle and Acquainted. |
| Malik | Do you not see that Allah sends down water from the sky so the land becomes green? Surely Allah is the Benignant, Aware.[63] |
| QXP | Have you not seen how Allah sends down water from the sky and then the earth becomes green? Verily, Allah is Unfathomable, Aware. |
| Maulana Ali | Seest thou not that Allah sends down water from the cloud, then the earth becomes green? Surely Allah is Knower of subtilties, Aware. |
| Free Minds | Did you not see that God sends down water from the sky, and then the land becomes green? God is Compassionate, Expert. |
| Qaribullah | Do you not see that Allah sends down water from the sky and in the morning the earth becomes green? Allah is Subtle, the Aware. |
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| George Sale | Dost thou not see that God sendeth down water from heaven, and the earth becometh green? For God is gracious and wise. |
| JM Rodwell | Seest thou not that God sendeth down water from Heaven, and that on the morrow the earth is clad with verdure? for God is benignant, cognisant of all. |
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| Asad | Art thou not aware that it's God who sends down water from the skies, whereupon the earth becomes green? Verily, God is unfathomable [in His wisdom], all-aware. [For an explanation of the term latif ("unfathomable"), see surah 6:103.] |
al-Hajj 022:064
| 22:64 له مافي السماوات ومافي الارض وان الله لهو الغني الحميد |
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| Transliteration | Lahu ma fee alssamawati wama fee al-ardi wa-inna Allaha lahuwa alghaniyyu alhameedu |
| Literal | For Him what (is) in the skies/space and the earth/Planet Earth, and that God, He is (E) the rich, the praiseworthy/commendable. |
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| Yusuf Ali | To Him belongs all that is in the heavens and on earth: for verily Allah,- He is free of all wants, Worthy of all Praise. |
| Pickthal | Unto Him belongeth all that is in the heavens and all that is in the earth. Lo! Allah, He verily is the Absolute, the Owner of Praise. |
| Arberry | To Him belongs all that is in the heavens and in the earth; surely God -- He is the All-sufficient, the All-laudable. |
| Shakir | His is whatsoever is in the heavens and whatsoever is in the earth; and most surely Allah is the Self-sufficient, the Praised. |
| Sarwar | To Him belongs all that is in the heavens and the earth. God is Self-sufficient and Praiseworthy. |
| Khalifa | To Him belongs everything in the heavens and everything on earth. Absolutely, GOD is the Most Rich, Most Praiseworthy. |
| Hilali/Khan | To Him belongs all that is in the heavens and all that is on the earth. And verily, Allah He is Rich (Free of all wants), Worthy of all praise. |
| H/K/Saheeh | To Him belongs what is in the heavens and what is on the earth. And indeed, Allah is the Free of need, the Praiseworthy. |
| Malik | To Him belongs all that is in the heavens and the earth; surely Allah is the One Who is the Self-sufficient, the Praiseworthy.[64] |
| QXP | Unto Him belongs all that is in the heavens and all that is in the earth. And, verily, Allah is the Self-Sufficient Absolute, the Owner of Praise. |
| Maulana Ali | To Him belongs whatever is in the heavens and whatever is in the earth. And surely Allah -- He is the self-sufficient, the Praised. |
| Free Minds | To Him is what is in the heavens and what is in the Earth. And God is the Rich, the Praiseworthy. |
| Qaribullah | To Him belong all that is in the heavens and earth, surely, Allah is the Rich, the Praised. |
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| George Sale | Unto Him belongeth whatsoever is in heaven and on earth: And God is self-sufficient, worthy to be praised. |
| JM Rodwell | His, all in the Heavens and all on Earth: and verily, God! He assuredly is the Rich, the Praiseworthy! |
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| Asad | Unto Him belongs all that is in the heavens and all that is on earth; and, verily, God - He alone - is self-sufficient, the One to whom all praise is due. |
al-Hajj 022:065
| 22:65 الم تر ان الله سخر لكم مافي الارض والفلك تجري في البحر بامره ويمسك السماء ان تقع على الارض الا باذنه ان الله بالناس لرؤوف رحيم |
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| Transliteration | Alam tara anna Allaha sakhkhara lakum ma fee al-ardi waalfulka tajree fee albahri bi-amrihi wayumsiku alssamaa an taqaAAa AAala al-ardi illa bi-ithnihi inna Allaha bialnnasi laraoofun raheemun |
| Literal | Do you not see/understand that God manipulated/subjugated for you what is in the earth/Planet Earth, and the ships flow/run in the sea/ocean with His will/command, and He holds/seizes the sky/space that it falls/lands on the earth/planet Earth except with His permission? That truly God (is) with the people merciful/compassionate (E), merciful. |
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| Yusuf Ali | Seest thou not that Allah has made subject to you (men) all that is on the earth, and the ships that sail through the sea by His Command? He withholds the sky (rain) from failing on the earth except by His leave: for Allah is Most Kind and Most Merciful to man. |
| Pickthal | Hast thou not seen how Allah hath made all that is in the earth subservient unto you? And the ship runneth upon the sea by His command, and He holdeth back the heaven from falling on the earth unless by His leave. Lo! Allah is, for mankind, Full of Pity, Merciful. |
| Arberry | Hast thou not seen how that God has subjected to you all that is in the earth and the ships to run upon the sea at His commandment, and He holds back heaven lest it should fall upon the earth, save by His leave? Surely God is All-gentle to men, All-compassionate. |
| Shakir | Do you not see that Allah has made subservient to you whatsoever is in the earth and the ships running in the sea by His command? And He withholds the heaven from falling on the earth except with His permission; most surely Allah is Compassionate, Merciful to men. |
| Sarwar | Have you not seen that God, through His command, has made all that is in the earth and the ships that sail on the sea subservient to you? He prevents the sky from falling on the earth unless He decides otherwise. God is Compassionate and Merciful to mankind. |
| Khalifa | Do you not see that GOD has committed in your service everything on earth? The ships run in the ocean by His command. He prevents the heavenly bodies from crashing onto the earth, except in accordance with His command. GOD is Most Kind towards the people, Most Merciful. |
| Hilali/Khan | See you not that Allah has subjected to you (mankind) all that is on the earth, and the ships that sail through the sea by His Command? He withholds the heaven from falling on the earth except by His Leave. Verily, Allah is, for mankind, full of Kindness, Most Merciful. |
| H/K/Saheeh | Do you not see that Allah has subjected to you whatever is on the earth and the ships which run through the sea by His command? And He restrains the sky from falling upon the earth, unless by His permission. Indeed Allah, to the people, is Kind and Merciful. |
| Malik | Do you not see that Allah has subdued to you all that is in the earth and the ships that sail through the sea by His command? He is withholding the sky in a way that it cannot fall down on the earth without His permission; surely Allah is very kind and merciful to mankind.[65] |
| QXP | Have you not realized how Allah has made everything in the earth subservient to you? And the ships run upon the sea by His Command, and He holds back the celestial bodies and high atmosphere from coming down on to the earth except in accordance with His Law. Verily, Allah is Compassionate, Merciful to people. |
| Maulana Ali | Seest thou not that Allah has made subservient to you all that is in the earth, and the ships gliding in the sea by His command? And He withholds the heaven from falling on the earth except with His permission. Surely Allah is Compassionate, Merciful to men. |
| Free Minds | Did you not see that God commits to you what is in the land, and the ships which sail in the sea by His leave? And He holds the sky so that it would not collapse upon the Earth, except by His leave. Indeed, God is Kind towards mankind, Merciful. |
| Qaribullah | Do you not see that Allah has subjected to you all that is on the earth, and the ships which run upon the sea by His command? He holds the sky back lest it should fall upon the earth except by His permission. Allah is Gentle to people, the Most Merciful. |
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| George Sale | Dost thou not see that God hath subjected whatever is in the earth to your service, and also the ships which sail in the sea, by his command? And He with-holdeth the heaven that it fall not on the earth, unless by his permission: For God is gracious unto mankind, and merciful. |
| JM Rodwell | Seest thou not that God hath put under you whatever is in the earth; and the ships which traverse the sea at His bidding? And He holdeth back the heaven that it fall not on the earth, unless He permit it! for God is right Gracious to mankind, Merciful. |
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| Asad | Art thou not aware that it is God who has made subservient to you all that is on earth, [I.e., "has enabled you to benefit from all..." , etc. (cf. surah 14:33).] and the ships that sail through the sea at His behest - and [that it is He who] holds the celestial bodies [Lit., "the sky" - used here as a metonym for the stars and planets, which are held on their courses by the God-willed laws of cosmic movement (Maraghi XVII, 137).] [in their orbits], so that they may not fall upon the earth otherwise than by His leave? [I.e., at the Last Hour, which - as the Quran so often states - will manifest itself in a universal cosmic catastrophe.] Verily, God is most compassionate towards men, a dispenser of grace - |
al-Hajj 022:066
| 22:66 وهو الذي احياكم ثم يميتكم ثم يحييكم ان الانسان لكفور |
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| Transliteration | Wahuwa allathee ahyakum thumma yumeetukum thumma yuhyeekum inna al-insana lakafoorun |
| Literal | And He is who gave you life/revived you, then He makes you die, then He revives you/makes you alive, that the human (is an insistent) disbeliever (E). |
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| Yusuf Ali | It is He Who gave you life, will cause you to die, and will again give you life: Truly man is a most ungrateful creature! |
| Pickthal | And He it is Who gave you life, then He will cause you to die, and then will give you life (again). Lo! man is verily an ingrate. |
| Arberry | It is He who gave you life, then He shall make you dead, then He shall give you life. Surely man is ungrateful. |
| Shakir | And He it is Who has brought you to life, then He will cause you to die, then bring you to life (again); most surely man is ungrateful. |
| Sarwar | It is He who has given you life, He will make you die and will make you live again. Surely the human being is ungrateful. |
| Khalifa | He is the One who granted you life, then He puts you to death, then He brings you back to life. Surely, the human being is unappreciative. |
| Hilali/Khan | It is He, Who gave you life, and then will cause you to die, and will again give you life (on the Day of Resurrection). Verily! Man is indeed an ingrate. |
| H/K/Saheeh | And He is the one who gave you life; then He causes you to die and then will [again] give you life. Indeed, mankind is ungrateful. |
| Malik | He is the One Who has given you life, will cause you to die and then will bring you back to life again - yet man is indeed very ungrateful.[66] |
| QXP | And He it is Who gives you the gift of life, then He will cause you to die, and will then give you life again. Yet, ungrateful is man (not using the gift of life to its maximum potential). |
| Maulana Ali | And He it is Who brings you to life, then He causes you to die, then He brings you to life. Surely man is ungrateful. |
| Free Minds | He is the One who gave you life, then He makes you die, then He gives you life. But mankind is always rejecting! |
| Qaribullah | It is He who revives you, then He will cause you to die and then He revives you. Indeed, the human is ungrateful. |
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| George Sale | It is He who hath given you life, and will hereafter cause you to die; afterwards He will again raise you to life, at the resurrection: But man is surely ungrateful. |
| JM Rodwell | And He it is who hath given you life, then will cause you to die, then will give you life-of a truth man is all ungrateful. |
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| Asad | seeing that it is He who gave you life, and then will cause you to die, and then will bring you back to life: [but,] verily, bereft of all gratitude is man! |
al-Hajj 022:067
| 22:67 لكل امة جعلنا منسكا هم ناسكوه فلاينازعنك في الامر وادع الى ربك انك لعلى هدى مستقيم |
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| Transliteration | Likulli ommatin jaAAalna mansakan hum nasikoohu fala yunaziAAunnaka fee al-amri waodAAu ila rabbika innaka laAAala hudan mustaqeemin |
| Literal | To every/each nation We made/created a ritual or method of worship they are practicing the rituals or methods of worship , so they do not dispute/quarrel with you (E) in the matter/affair, and call to your Lord, that you are on (E) straight/direct guidance. |
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| Yusuf Ali | To every People have We appointed rites and ceremonies which they must follow: let them not then dispute with thee on the matter, but do thou invite (them) to thy Lord: for thou art assuredly on the Right Way. |
| Pickthal | Unto each nation have We given sacred rites which they are to perform; so let them not dispute with thee of the matter, but summon thou unto thy Lord. Lo! thou indeed followest right guidance. |
| Arberry | We have appointed for every nation a holy rite that they shall perform. Let them not therefore wrangle with thee upon the matter, and do thou summon unto thy Lord; surely thou art upon a straight guidance. |
| Shakir | To every nation We appointed acts of devotion which they observe, therefore they should not dispute with you about the matter and call to your Lord; most surely you are on a right way. |
| Sarwar | We enjoined every nation with certain worship acts which they perform. The unbelievers must not dispute with you about the manner of your worship. Invite them to follow the right path of the Lord. |
| Khalifa | For each congregation, we have decreed a set of rites that they must uphold. Therefore, they should not dispute with you. You shall continue to invite everyone to your Lord. Most assuredly, you are on the right path. |
| Hilali/Khan | For every nation We have ordained religious ceremonies (e.g. slaughtering of the beast of cattle during the three days of stay at Meena (Makkah) during the Hajj (pilgrimage)) which they must follow; so let them (pagans) not dispute with you on the matter (i.e. to eat of the cattle which you slaughter, and not to eat of cattle which Allah kills by its natural death), but invite them to your Lord. Verily! You (O Muhammad SAW) indeed are on the (true) straight guidance. (i.e. the true religion of Islamic Monotheism). |
| H/K/Saheeh | For every religion We have appointed rites which they perform. So, [O Muúammad], let the disbelievers not contend with you over the matter but invite them to your Lord. Indeed, you are upon straight guidance. |
| Malik | To every nation We have prescribed the rites of worship which they observe, therefore, let them not dispute with you concerning this matter - keep calling them to the Way of your Lord; for most surely you are rightly guided.[67] |
| QXP | We have let every community hold some rites that they observe (as a diversity of humanity (49:13)). So, let them not involve you in their arguments, just call them to your Lord (2:177). For, behold, you (O Prophet) are indeed on the Right Way. |
| Maulana Ali | To every nation We appointed acts of devotion, which they observe, so let them not dispute with thee in the matter, and call to thy Lord. Surely thou art on a right guidance. |
| Free Minds | For every nation We have made rites which they will fulfill. So do not let the matter fall into dispute. And call upon your Lord, for you are on a guidance which is straight. |
| Qaribullah | For every nation We have appointed a Holy Rite which they shall perform. Do not let them dispute with you concerning the matter. Call to your Lord; surely, you are upon a Straight Path. |
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| George Sale | Unto the professors of every religion have We appointed certain rites, which they observe. Let them not therefore dispute with thee concerning this matter; but invite them unto thy Lord: For thou followest the right direction. |
| JM Rodwell | To every people have we appointed observances which they observe. Therefore, let them not dispute this matter with thee, but bid them to thy Lord, for thou art on the right way: |
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| Asad | UNTO every community have We appointed [different] ways of worship, [Lit., "a way of worship" (mansak, which sometimes denotes also "an act of worship"). For a fuller explanation of this passage, see the second paragraph of 5:48 -- "Unto every one of you have We appointed a [different] law and way of life" - and the corresponding notes.] which they ought to observe. Hence, [O believer,] do not let those [who follow ways other than thine] draw thee into disputes on this score, [I.e., do not allow thyself to be drawn into disputes" (Zamakhshari and Baghawi).] but summon [them all] unto thy Sustainer: for, behold, thou art indeed on the right way. |
al-Hajj 022:068
| 22:68 وان جادلوك فقل الله اعلم بما تعلمون |
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| Transliteration | Wa-in jadalooka faquli Allahu aAAlamu bima taAAmaloona |
| Literal | And if they argued/disputed with you, so say: "God (is) more knowledgeable with what you make/do ." |
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| Yusuf Ali | If they do wrangle with thee, say, "Allah knows best what it is ye are doing." |
| Pickthal | And if they wrangle with thee, say: Allah is Best Aware of what ye do. |
| Arberry | And if they should dispute with thee, do thou say, 'God knows very well what you are doing. |
| Shakir | And if they contend with you, say: Allah best knows what you do. |
| Sarwar | If they still dispute with you about your worship, tell them, "God knows best what you do. |
| Khalifa | If they argue with you, then say, "GOD is fully aware of everything you do." |
| Hilali/Khan | And if they argue with you (as regards the slaughtering of the sacrifices), say; "Allah knows best of what you do. |
| H/K/Saheeh | And if they dispute with you, then say, Allah is most knowing of what you do. |
| Malik | If they argue with you, say: "Allah knows best all that you do."[68] |
| QXP | And if they argue with you, say, "Allah is best Aware of what you do." |
| Maulana Ali | And if they contend with thee, say: Allah best knows what you do. |
| Free Minds | And if they argue with you, then Say: "God is fully aware of what you do." |
| Qaribullah | If they argue with you, say: 'Allah knows best all that you do. |
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| George Sale | But if they enter into debate with thee, answer, God well knoweth that which ye do: |
| JM Rodwell | But if they debate with thee, then Say: God best knoweth what ye do! |
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| Asad | And if they [try to] argue with thee, say [only]: "God knows best what you are doing." [Cf. 10:41 - "To me [shall be accounted] my doings, aand to you, your doings: you are not accountable for what I am doing, and I am not accountable for whatever you do".] |
al-Hajj 022:069
| 22:69 الله يحكم بينكم يوم القيامة فيما كنتم فيه تختلفون |
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| Transliteration | Allahu yahkumu baynakum yawma alqiyamati feema kuntum feehi takhtalifoona |
| Literal | God judges/rules between you (on) the Resurrection Day, in what you were in it differing/disagreeing .235 |
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| Yusuf Ali | "Allah will judge between you on the Day of Judgment concerning the matters in which ye differ." |
| Pickthal | Allah will judge between you on the Day of Resurrection concerning that wherein ye used to differ. |
| Arberry | God shall judge between you on the Day of Resurrection touching that whereon you were at variance.' |
| Shakir | Allah will judge between you on the day of resurrection respecting that in which you differ. |
| Sarwar | He will issue His decree about your differences on the Day of Judgment." |
| Khalifa | GOD will judge among you on the Day of Resurrection regarding all your disputes. |
| Hilali/Khan | "Allah will judge between you on the Day of Resurrection about that wherein you used to differ." |
| H/K/Saheeh | Allah will judge between you on the Day of Resurrection concerning that over which you used to differ. |
| Malik | Allah will judge between you on the Day of Resurrection concerning the matters in which you differ.[69] |
| QXP | Allah will judge among you regarding all your differences when humanity stands up to its feet, and finally on the Day of Resurrection. (2:213), (22:17), (22:56). |
| Maulana Ali | Allah will judge between you on the day of Resurrection respecting that in which you differ. |
| Free Minds | "God will judge between you on the Day of Resurrection in what you dispute therein." |
| Qaribullah | On the Day of Resurrection, Allah will judge between you concerning that in which you vary. |
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| George Sale | God will judge between you, on the day of resurrection, concerning that wherein ye now disagree. |
| JM Rodwell | God will judge between you on the day of resurrection, as to the matters wherein ye differ. |
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| Asad | [For, indeed,] God will judge between you [all] on Resurrection Day with regard to all on which you were wont to differ. [See surah 2:113.] |
al-Hajj 022:070
| 22:70 الم تعلم ان الله يعلم مافي السماء والارض ان ذلك في كتاب ان ذلك على الله يسير |
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| Transliteration | Alam taAAlam anna Allaha yaAAlamu ma fee alssama-i waal-ardi inna thalika fee kitabin inna thalika AAala Allahi yaseerun |
| Literal | Do you not know that God knows what (is) in the skies/space and the earth/Planet Earth? That truly that (is) in a Book , that truly that (is) on God easy/little . |
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| Yusuf Ali | Knowest thou not that Allah knows all that is in heaven and on earth? Indeed it is all in a Record, and that is easy for Allah. |
| Pickthal | Hast thou not known that Allah knoweth all that is in the heaven and the earth? Lo! it is in a record. Lo! that is easy for Allah. |
| Arberry | Didst thou not know that God knows all that is in heaven and earth? Surely that is in a Book; surely that for God is an easy matter. |
| Shakir | Do you not know that Allah knows what is in the heaven and the earth? Surely this is in a book; surely this is easy to Allah. |
| Sarwar | Do you not know that God knows all that is in the heavens and the earth? His decree is already recorded in the Book and issuing such a Judgment is not difficult for Him at all. |
| Khalifa | Do you not realize that GOD knows everything in the heavens and everything on earth? All this is recorded in a record. This is easy for GOD to do. |
| Hilali/Khan | Know you not that Allah knows all that is in heaven and on earth? Verily, it is (all) in the Book (Al-Lauh Al-Mahfooz). Verily! That is easy for Allah. |
| H/K/Saheeh | Do you not know that Allah knows what is in the heaven and earth? Indeed, that is in a Record. Indeed that, for Allah, is easy. |
| Malik | Do you not know that Allah is aware of all that is in heaven and the earth? Certainly all of this is recorded in a Book and it is very easy for Allah to do so.[70] |
| QXP | Do you not know that Allah is fully Aware of all that is in the High and the Low? All that, behold, is in the Divine Database. Verily, all this is easy for Allah. |
| Maulana Ali | Knowest thou not that Allah knows what is in the heaven and the earth? Surely this is in a book. That is surely easy to Allah. |
| Free Minds | Did you not know that God knows what is in the heavens and the Earth? All is in a record. All that for God is easy. |
| Qaribullah | Are you not aware that Allah has knowledge of what is in the heaven and earth? This is (recorded) in a Book. That is easy for Allah. |
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| George Sale | Dost thou not know that God knoweth whatever is in heaven and on earth? Verily this is written in the book of his decrees: This is easy with God. |
| JM Rodwell | Knowest thou not that God knoweth whatever is in the Heaven and on the Earth? This truly is written in the Book: this truly is easy for God. |
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| Asad | Dost thou not know that God knows all that occurs in heaven as well as on earth? All this, behold, is in [God's] record: verily, [to know] all this is easy for God. |
al-Hajj 022:071
| 22:71 ويعبدون من دون الله مالم ينزل به سلطانا وماليس لهم به علم وماللظالمين من نصير |
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| Transliteration | WayaAAbudoona min dooni Allahi ma lam yunazzil bihi sultanan wama laysa lahum bihi AAilmun wama lilththalimeena min naseerin |
| Literal | And they worship from other than God what He did not descend with it a proof/evidence, and what (there) is not for them with it knowledge, and (there is) no victorior/savior to the unjust/oppressive. |
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| Yusuf Ali | Yet they worship, besides Allah, things for which no authority has been sent down to them, and of which they have (really) no knowledge: for those that do wrong there is no helper. |
| Pickthal | And they worship instead of Allah that for which He hath sent down no warrant, and that whereof they have no knowledge. For evil-doers there is no helper. |
| Arberry | They serve, apart from God, that whereon He has sent down never authority and that whereof they have no knowledge; and for the evildoers there shall be no helper. |
| Shakir | And they serve besides Allah that for which He has not sent any authority, and that of which they have no knowledge; and for the unjust there shall be no helper. |
| Sarwar | They worship things instead of God that have received no authority (from the heavens) nor have they any knowledge of such authority. The unjust people will have no one to help them. |
| Khalifa | Yet, they idolize beside GOD idols wherein He placed no power, and they know nothing about them. The transgressors have no helper. |
| Hilali/Khan | And they worship besides Allah others for which He has sent down no authority, and of which they have no knowledge and for the Zalimoon (wrong-doers, polytheists and disbelievers in the Oneness of Allah) there is no helper. |
| H/K/Saheeh | And they worship besides Allah that for which He has not sent down authority and that of which they have no knowledge. And there will not be for the wrongdoers any helper. |
| Malik | Yet they worship besides Allah those deities for which He has revealed no sanction, nor they themselves have any knowledge about them; certainly the wrongdoers shall have no helper.[71] |
| QXP | And yet, they (who, seeing His Dominion of the Universe, claim to believe in Him, often) idolize instead of Allah that wherein He has placed no power, and they know nothing about them. (They blindly follow their ancestors' ways (10:39). There is no helper for those who relegate the reality to conjecture. |
| Maulana Ali | And they serve besides Allah that for which He has not sent any authority, and of which they have no knowledge. And for the unjust there is no helper. |
| Free Minds | And they serve besides God what He did not send any authority upon, and what they have no knowledge of. And the wicked will not have any helper. |
| Qaribullah | Yet they worship that for which He did not send down authority, and that of which they have no knowledge. Indeed, the harmdoers shall have no helpers. |
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| George Sale | They worship, besides God, that concerning which He hath sent down no convincing proof, and concerning which they have no knowledge: But the unjust doers shall have none to assist them. |
| JM Rodwell | They worship beside God, that for which He hath sent down no warranty, and that of which they have no knowledge: but for those who commit this wrong, no helper! |
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| Asad | And yet [I.e., despite their awareness that God alone knows all and is, therefore, unique in His all-embracing Presence.] they [who claim to believe in Him often] worship [other beings or forces] beside God - something for which He has never bestoweed any warrant from on high, [See surah 3:151.] and [of^ the reality] whereof they cannot have any knowledge: [I.e., through independent reasoning or observation.] and such evildoers shall have none to succour them [on Judgment Day]. |
al-Hajj 022:072
| 22:72 واذا تتلى عليهم اياتنا بينات تعرف في وجوه الذين كفروا المنكر يكادون يسطون بالذين يتلون عليهم اياتنا قل افانبئكم بشر من ذلكم النار وعدها الله الذين كفروا وبئس المصير |
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| Transliteration | Wa-itha tutla AAalayhim ayatuna bayyinatin taAArifu fee wujoohi allatheena kafaroo almunkara yakadoona yastoona biallatheena yatloona AAalayhim ayatina qul afaonabbi-okum bisharrin min thalikum alnnaru waAAadaha Allahu allatheena kafaroo wabi/sa almaseeru |
| Literal | And if Our verses/evidences are read/recited on them, you know (recognize) in those who disbelieveds' faces/fronts the defiance of God and His orders/obscenity , they are about to/almost violently attack and assault with those who read/recite on (to) them Our verses/evidences , say: "Shall I inform you with worse/more harmful than that one, the fire , God promised it (to) those who disbelieved, and how bad (is) the end/destination?" |
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| Yusuf Ali | When Our Clear Signs are rehearsed to them, thou wilt notice a denial on the faces of the Unbelievers! they nearly attack with violence those who rehearse Our Signs to them. Say, "Shall I tell you of something (far) worse than these Signs? It is the Fire (of Hell)! Allah has promised it to the Unbelievers! and evil is that destination!" |
| Pickthal | And when Our revelations are recited unto them, thou knowest the denial in the faces of those who disbelieve; they all but attack those who recite Our revelations unto them. Say: Shall I proclaim unto you worse than that? The Fire! Allah hath promised it for those who disbelieve. A hapless journey's end! |
| Arberry | And when Our signs are recited to them, clear signs, thou recognisest in the faces of the unbelievers denial; wellnigh they rush upon those who recite to them Our signs. Say: 'Shall I tell you of something worse than that? The Fire -- God has promised it to the unbelievers -- an evil homecoming!' |
| Shakir | And when Our clear communications are recited to them you will find denial on the faces of those who disbelieve; they almost spring upon those who recite to them Our communications. Say: Shall I inform you of what is worse than this? The fire; Allah has promised it to those who disbelieve; and how evil the resort! |
| Sarwar | When Our authoritative revelations are recited to the unbelievers, you can clearly read the dislike on their faces. They almost attack those who read Our revelations to them. Say to them, "Should I tell you about what is the worst thing for you than these revelations? It is the fire which God has prepared for the unbelievers. What a terrible destination! |
| Khalifa | When our revelations are recited to them, clearly, you recognize wickedness on the faces of those who disbelieve. They almost attack those who recite our revelations to them. Say, "Shall I inform you of something much worse? Hell is promised by GOD for those who disbelieve; what a miserable destiny." |
| Hilali/Khan | And when Our Clear Verses are recited to them, you will notice a denial on the faces of the disbelievers! They are nearly ready to attack with violence those who recite Our Verses to them. Say: "Shall I tell you of something worse than that? The Fire (of Hell) which Allah has promised to those who disbelieve, and worst indeed is that destination!" |
| H/K/Saheeh | And when Our verses are recited to them as clear evidences, you recognize in the faces of those who disbelieve disapproval. They are almost on the verge of assaulting those who recite to them Our verses. Say, Then shall I inform you of [what is] worse than that? [It is] the Fire which Allah has promised those who disbelieve, and wretched is the destination. |
| Malik | When Our revelations are recited to them with all their clarity, you can notice a denial on the faces of the unbelievers. They can barely restrain themselves from assaulting those who recite Our revelations. Say to them: "Shall I tell you something which is far worse than that? It is the fire of hell, which Allah has promised to those who reject the truth; what an evil abode it will be!"[72] |
| QXP | And when Our Messages are conveyed to them in all clarity, you can notice a denial in the faces of those who are bent upon rejecting the Truth. They would almost attack those who convey Our Messages to them. Say, "Shall I, then, tell you something worse than what you feel now? The Fire! Allah has promised it for those who are bent upon denying the Truth. How miserable a journey's end!" |
| Maulana Ali | And when Our clear messages are recited to them, thou wilt notice a denial on the faces of those who disbelieve -- they almost attack those who recite to them Our messages. Say: Shall I inform you of what is worse than this? The Fire. Allah has promised it to those who disbelieve. And evil is the resort. |
| Free Minds | And if Our clear revelations are recited to them, you see hatred in the faces of those who have rejected. They are nearly close to attacking those who are reciting to them Our revelations! Say: "Shall I inform you of what is worse than this? The Fire, which God has promised to those who have rejected. What a miserable destiny!" |
| Qaribullah | When Our clear verses are recited to them, you will recognize denial upon the faces of the unbelievers. They nearly rush upon those who recite Our verses to them. Say: 'Shall I tell you what is worse than that? ' The Fire which Allah has promised those who disbelieve an evil arrival. ' |
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| George Sale | And when our evident signs are rehearsed unto them, thou mayest perceive, in the countenances of the unbelievers, a disdain thereof: It wanteth little but that they rush with violence on those who rehearse our signs unto them. Say, shall I declare unto you a worse thing than this? The fire of hell, which God hath threatened unto those who believe not, is worse; and an unhappy journey shall it be thither. |
| JM Rodwell | And when our clear signs are rehearsed to them, thou mayst perceive disdain in the countenances of the Infidels. Scarce can they refrain from rushing to attack those who rehearse our signs to them! SAY: Shall I tell you of worse than this? The fire which G |
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| Asad | As it is, whenever Our messages are conveyed unto them in all their clarity, thou canst perceive utter repugnance on the faces of those who are bent on denying the truth: they would almost assault those who convey Our messages unto them! Say: "Shall I, then, tell you of something worse than what you feel at present? [Lit., "worse than this" - i.e., "more painful than the repugnance which you feel with regard to God's messages".]It is the fire [of the hereafter] that God has promised to those who are bent on denying the truth: and how vile a journey's end!" |
al-Hajj 022:073
| 22:73 ياايها الناس ضرب مثل فاستمعوا له ان الذين تدعون من دون الله لن يخلقوا ذبابا ولو اجتمعوا له وان يسلبهم الذباب شيئا لايستنقذوه منه ضعف الطالب والمطلوب |
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| Transliteration | Ya ayyuha alnnasu duriba mathalun faistamiAAoo lahu inna allatheena tadAAoona min dooni Allahi lan yakhluqoo thubaban walawi ijtamaAAoo lahu wa-in yaslubuhumu alththubabu shay-an la yastanqithoohu minhu daAAufa alttalibu waalmatloobu |
| Literal | You, you the people, (an) example/proverb was given , so listen to it, that those whom you call from other than God they will never/not create a fly/insanity and even if they gathered/unified/combined for it, and if the fly/insanity ravishes/robs them forcefully (of) a thing, they will not rescue/save it from it, the seeker/wanter and the sought after/wanted were weakened. |
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| Yusuf Ali | O men! Here is a parable set forth! listen to it! Those on whom, besides Allah, ye call, cannot create (even) a fly, if they all met together for the purpose! and if the fly should snatch away anything from them, they would have no power to release it from the fly. Feeble are those who petition and those whom they petition! |
| Pickthal | O mankind! A similitude is coined, so pay ye heed to it: Lo! those on whom ye call beside Allah will never create a fly though they combine together for the purpose. And if the fly took something from them, they could not rescue it from it. So weak are (both) the seeker and the sought! |
| Arberry | O men, a similitude is struck; so give you ear to it. Surely those upon whom you call, apart from God, shall never create a fly, though they banded together to do it; and if a fly should rob them of aught, they would never rescue it from him. Feeble indeed alike are the seeker and the sought! |
| Shakir | O people! a parable is set forth, therefore listen to it: surely those whom you call upon besides Allah cannot create fly, though they should all gather for it, and should the fly snatch away anything from them, they could not take it back from i weak are the invoker and the invoked. |
| Sarwar | People, listen to this parable: Those whom you worship instead of God do not have the power to create even a fly, even though all of them would come together for the task. If the fly was to snatch something from them they would not be able to rescue it from the fly. How feeble are such worshippers and that which they worship. |
| Khalifa | O people, here is a parable that you must ponder carefully: the idols you set up beside GOD can never create a fly, even if they banded together to do so. Furthermore, if the fly steals anything from them, they cannot recover it; weak is the pursuer and the pursued. |
| Hilali/Khan | O mankind! A similitude has been coined, so listen to it (carefully): Verily! Those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatched away a thing from them, they would have no power to release it from the fly. So weak are (both) the seeker and the sought. |
| H/K/Saheeh | O people, an example is presented, so listen to it. Indeed, those you invoke besides Allah will never create [as much as] a fly, even if they gathered together for that purpose. And if the fly should steal away from them a [tiny] thing, they could not recover it from him. Weak are the pursuer and pursued. |
| Malik | O mankind! Here is an example for your understanding, so listen to it carefully. Those deities whom you call besides Allah, cannot create a single fly, even if they all combined their forces, rather, if a fly snatches away anything from them they cannot even get it back; how feebleminded are the suppliants and how powerless are those whom they supplicate![73] |
| QXP | "O Mankind! Here is an example for you to listen and ponder! Behold, those beings you invoke instead of Allah, cannot create as much as a fly, even if they were to join all their forces to do so. And if a fly robs them of anything, they cannot get it back from it. Weak indeed is the seeker and weak indeed the sought." |
| Maulana Ali | O people, a parable is set forth, so listen to it. Surely those whom you call upon besides Allah cannot create a fly, though they should all gather for it. And if the fly carry off aught from them, they cannot take it back from it. Weak are (both) the invoker and the invoked. |
| Free Minds | O mankind, an example is being cited so listen to it: those you call upon besides God will not create a fly even if they all gathered to do so. And if the fly takes anything from them, they will not be able to return it from him. Weak is both the seeker and the sought! |
| Qaribullah | People, this is a parable, listen to it. Those whom you call upon, other than Allah, could never create a fly, though they banded together to do this. And if a fly robs them of anything, they could never rescue it from it. The seeker and the sought are alike in their weakness. |
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| George Sale | O men, a parable is propounded unto you; wherefore hearken unto it. Verily the idols which ye invoke, besides God, can never create a single fly, although they were all assembled for that purpose: And if the fly snatch any thing from them, they cannot recover the same from it. Weak is the petitioner, and the petitioned. |
| JM Rodwell | O men! a parable is set forth to you, wherefore hearken to it. Verily, they on whom ye call beside God, cannot create a fly, though they assemble for it; and if the fly carry off aught from them, they cannot take it away from it! Weak the suppliant and the |
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| Asad | O MEN! A parable is set forth [herewith]; hearken, then, to it! Behold, those beings whom you invoke instead of God cannot create [as much as] a fly, even were they to join all their forces to that end! And if a fly robs them of anything, they cannot [even] rescue it from him! Weak indeed is the seeker, and [weak] the sought! |
al-Hajj 022:074
| 22:74 ماقدروا الله حق قدره ان الله لقوي عزيز |
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| Transliteration | Ma qadaroo Allaha haqqa qadrihi inna Allaha laqawiyyun AAazeezun |
| Literal | They did not evaluate/estimate God His deserved/true value/estimation/capability , that truly God (is) powerful/strong (E), glorious/mighty . |
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| Yusuf Ali | No just estimate have they made of Allah: for Allah is He Who is strong and able to Carry out His Will. |
| Pickthal | They measure not Allah His rightful measure. Lo! Allah is Strong, Almighty. |
| Arberry | They measure not God with His true measure; surely God is All-strong, All-mighty. |
| Shakir | They have not estimated Allah with the estimation that i due to Him; most surely Allah is Strong, Mighty. |
| Sarwar | They have not revered God properly. God is All-powerful and Majestic. |
| Khalifa | They do not value GOD as He should be valued. GOD is the Most Powerful, the Almighty. |
| Hilali/Khan | They have not estimated Allah His Rightful Estimate; Verily, Allah is All-Strong, All-Mighty. |
| H/K/Saheeh | They have not appraised Allah with true appraisal. Indeed, Allah is Powerful and Exalted in Might. |
| Malik | They do not render to Allah the homage due to Him; in fact, Allah is the One Who is All-Powerful, All-Mighty.[74] |
| QXP | They esteem not Allah as He must be esteemed. In fact, Allah is the One, Mighty, All Powerful. (6:92), (39:67). |
| Maulana Ali | They estimate not Allah with His due estimation. Surely Allah is Strong, Mighty. |
| Free Minds | They have truly underestimated God's power. God is Powerful, Noble. |
| Qaribullah | They do not value Allah as He should be valued. For Allah is Powerful and Mighty. |
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| George Sale | They judge not of God according to his due estimation: For God is powerful and mighty. |
| JM Rodwell | Unworthy the estimate they form of God! for God is right Powerful, Mighty! |
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| Asad | No true understanding of God have they [who err in this way]: for, verily, God is most powerful, almighty! |
al-Hajj 022:075
| 22:75 الله يصطفي من الملائكة رسلا ومن الناس ان الله سميع بصير |
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| Transliteration | Allahu yastafee mina almala-ikati rusulan wamina alnnasi inna Allaha sameeAAun baseerun |
| Literal | God chooses/purifies from the angels messengers, and from the people, that truly God (is) hearing/listening, seeing/understanding . |
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| Yusuf Ali | Allah chooses messengers from angels and from men for Allah is He Who hears and sees (all things). |
| Pickthal | Allah chooseth from the angels messengers, and (also) from mankind. Lo! Allah is Hearer, Seer. |
| Arberry | God chooses of the angels Messengers and of mankind; surely God is All-hearing, All-seeing. |
| Shakir | Allah chooses messengers from among the angels and from among the men; surely Allah is Hearing, Seeing. |
| Sarwar | God chooses Messengers from both angels and human beings. God is All-hearing and All-aware. |
| Khalifa | GOD chooses from among the angels messengers, as well as from among the people. GOD is Hearer, Seer. |
| Hilali/Khan | Allah chooses Messengers from angels and from men. Verily, Allah is All-Hearer, All-Seer. |
| H/K/Saheeh | Allah chooses from the angels messengers and from the people. Indeed, Allah is Hearing and Seeing. |
| Malik | Allah chooses His messengers from among the angels and from among the human beings, for surely Allah is All-Hearing, All-Seeing.[75] |
| QXP | (In His Almightiness) Allah chooses Message-bearers from among the angels as well as from among mankind. Behold, Allah is All-Hearing, All-Seeing. |
| Maulana Ali | Allah chooses messengers from angels and for men. Surely Allah is Hearing, Seeing. |
| Free Minds | God chooses messengers from amongst the Angels and from amongst mankind. God is Hearer, Seer. |
| Qaribullah | Allah chooses Messengers from angels and from people. Allah is the Hearer, the Seer. |
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| George Sale | God chooseth messengers from among the angels, and from among men: For God is He who heareth and seeth. |
| JM Rodwell | God chooseth messengers from among the angels and from among men: verily, God Heareth, Seeth. |
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| Asad | [In His almightiness,] God chooses message-bearers from among the angels as well as from among men. But, behold, God [alone] is all-hearing, all-seeing: [I.e., the prophets and the angels are but created beings having no share whatever in His omniscience and, hence, no claim to being worshipped.] |
al-Hajj 022:076
| 22:76 يعلم مابين ايديهم وماخلفهم والى الله ترجع الامور |
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| Transliteration | YaAAlamu ma bayna aydeehim wama khalfahum wa-ila Allahi turjaAAu al-omooru |
| Literal | He knows what (is) between their hands, and what (is) behind them, and to God the matters/affairs are returned |
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| Yusuf Ali | He knows what is before them and what is behind them: and to Allah go back all questions (for decision). |
| Pickthal | He knoweth all that is before them and all that is behind them, and unto Allah all things are returned. $$A |
| Arberry | He knows whatsoever is before them and behind them, and unto God all matters are returned.' |
| Shakir | He knows what is before them and what is behind them and to Allah are all affairs turned back. |
| Sarwar | God knows all that they have and all that is behind them, and to Him do all things return. |
| Khalifa | He knows their past and their future. To GOD belongs the ultimate control of all matters. |
| Hilali/Khan | He knows what is before them, and what is behind them. And to Allah return all matters (for decision). |
| H/K/Saheeh | He knows what is [presently] before them and what will be after them. And to Allah will be returned [all] matters. |
| Malik | He knows what is before them and what is behind them, and to Allah shall all matters return for decision.[76] |
| QXP | He knows all that is of the past, the present and the future. For, to Allah all things return (and go back to Him as their Source). |
| Maulana Ali | He knows what is before them and what is behind them. And to Allah are all affairs returned. |
| Free Minds | He knows their present and their future. And to God all matters are returned. |
| Qaribullah | He knows what is before them and behind them. To Allah all things are returned. |
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| George Sale | He knoweth that which is before them, and that which is behind them: And unto God shall all things return. |
| JM Rodwell | He knoweth what is before them and what is behind them; and unto God shall all things return. |
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| Asad | [whereas their knowledge is limited,] He knows all that lies open before them and all that is hidden from them [For an explanation of this rendering of the phrase ma bayna aydihim wa-ma khalfahum, see 2:255.] - for all things go back to God [as their source]. |
al-Hajj 022:077
| 22:77 ياايها الذين امنوا اركعوا واسجدوا واعبدوا ربكم وافعلوا الخير لعلكم تفلحون |
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| Transliteration | Ya ayyuha allatheena amanoo irkaAAoo waosjudoo waoAAbudoo rabbakum waifAAaloo alkhayra laAAallakum tuflihoona |
| Literal | You, you those who believed, bow , and prostrate, and worship your Lord, and make/do the good ,maybe/perhaps you succeed/win. |
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| Yusuf Ali | O ye who believe! bow down, prostrate yourselves, and adore your Lord; and do good; that ye may prosper. |
| Pickthal | O ye who believe! Bow down and prostrate yourselves, and worship your Lord, and do good, that haply ye may prosper. |
| Arberry | O men, bow you down and prostrate yourselves, and serve your Lord, and do good; haply so you shall prosper; |
| Shakir | O you who believe! bow down and prostrate yourselves and serve your Lord, and do good that you may succeed. |
| Sarwar | Believers, worship your Lord, bow down and prostrate yourselves before Him and do virtuous deeds so that perhaps you will have everlasting happiness. |
| Khalifa | O you who believe, you shall bow, prostrate, worship your Lord, and work righteousness, that you may succeed. |
| Hilali/Khan | O you who believe! Bow down, and prostrate yourselves, and worship your Lord and do good that you may be successful. |
| H/K/Saheeh | O you who have believed, bow and prostrate and worship your Lord and do good that you may succeed. |
| Malik | O believers! Bow down, prostrate yourselves, worship your Lord and do good deeds so that you may attain salvation.[77] |
| QXP | O You who have chosen to be graced with belief! Bow down and prostrate yourselves, and serve your Lord. And do good for the community so that you may achieve a blissful prosperity. |
| Maulana Ali | O you who believe, bow down and prostrate yourselves and serve your Lord, and do good that you may succeed. |
| Free Minds | O you who believe, kneel and prostrate and serve your Lord and do good that you may succeed. |
| Qaribullah | O you who believe, bow down and prostrate yourselves. Worship your Lord and do good, in order that you prosper. |
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| George Sale | O true believers, bow down, and prostrate your selves, and worship your Lord; and work righteousness, that ye may be happy: |
| JM Rodwell | Believers! bow down and prostrate yourselves and worship your Lord, and work righteousness that you may fare well. |
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| Asad | O YOU who have attained to faith! Bow down and prostrate yourselves, and worship your Sustainer [alone], and do good, so that you might attain to a happy state! |
al-Hajj 022:078
| 22:78 وجاهدوا في الله حق جهاده هو اجتباكم وماجعل عليكم في الدين من حرج ملة ابيكم ابراهيم هو سماكم المسلمين من قبل وفي هذا ليكون الرسول شهيدا عليكم وتكونوا شهداء على الناس فاقيموا الصلاة واتوا الزكاة واعتصموا بالله هو مولاكم فنعم المولى ونعم النصير |
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| Transliteration | Wajahidoo fee Allahi haqqa jihadihi huwa ijtabakum wama jaAAala AAalaykum fee alddeeni min harajin millata abeekum ibraheema huwa sammakumu almuslimeena min qablu wafee hatha liyakoona alrrasoolu shaheedan AAalaykum watakoonoo shuhadaa AAala alnnasi faaqeemoo alssalata waatoo alzzakata waiAAtasimoo biAllahi huwa mawlakum faniAAma almawla waniAAma alnnaseeru |
| Literal | And struggle/do (your) utmost His deserved/true struggle , He chose/purified you, and He did not make/put on you in the religion from strain/hardship , your father Abraham's religion/faith, He named/identified you the Moslems/submitters/surrenderers from before, and in this the Messenger to be a witness/present on you, and you be witnessing/testifying/witnesses/testifiers on the people, so stand/keep up the prayers, and give/bring the charity/ purification , and hold fast/take shelter with/by God, He is your master/ally , so blessed/praised (is) the master/ally , and blessed/praised (is) the victorior/savior . 236 |
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| Yusuf Ali | And strive in His cause as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the cult of your father Abraham. It is He Who has named you Muslims, both before and in this (Revelation); that the Messenger may be a witness for you, and ye be witnesses for mankind! So establish regular Prayer, give regular Charity, and hold fast to Allah! He is your Protector - the Best to protect and the Best to help! |
| Pickthal | And strive for Allah with the endeavour which is His right. He hath chosen you and hath not laid upon you in religion any hardship; the faith of your father Abraham (is yours). He hath named you Muslims of old time and in this (Scripture), that the messenger may be a witness against you, and that ye may be witnesses against mankind. So establish worship, pay the poor-due, and hold fast to Allah. He is your Protecting friend. A blessed Patron and a blessed Helper! |
| Arberry | and struggle for God as is His due, for He has chosen you, and has laid on you no impediment in your religion, being the creed of your father Abraham; He named you Muslims aforetime and in this, that the Messenger might be a witness against you, and that you might be witnesses against mankind. So perform the prayer, and pay the alms, and hold you fast to God; He is your Protector -- an excellent Protector, an excellent Helper. |
| Shakir | And strive hard in (the way of) Allah, (such) a striving a is due to Him; He has chosen you and has not laid upon you an hardship in religion; the faith of your father Ibrahim; He named you Muslims before and in this, that the Messenger may be a bearer of witness to you, and you may be bearers of witness to the people; therefore keep up prayer and pay the poor-rate and hold fast by Allah; He is your Guardian; how excellent the Guardian and how excellent the Helper! |
| Sarwar | Strive steadfastly for the Cause of God. He has chosen you but has not imposed on you hardship in your religion, the noble religion of your father, Abraham. God named you Muslims before and in this Book, so that the Messenger will witness (your actions) and will be the witness over mankind. Be steadfast in your prayer, pay the religious tax, and seek protection from God; He is your Guardian, a gracious Guardian and Helper. |
| Khalifa | You shall strive for the cause of GOD as you should strive for His cause. He has chosen you and has placed no hardship on you in practicing your religion - the religion of your father Abraham. He is the one who named you "Submitters" originally. Thus, the messenger shall serve as a witness among you, and you shall serve as witnesses among the people. Therefore, you shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat), and hold fast to GOD; He is your Lord, the best Lord and the best Supporter. |
| Hilali/Khan | And strive hard in Allahs Cause as you ought to strive (with sincerity and with all your efforts that His Name should be superior). He has chosen you (to convey His Message of Islamic Monotheism to mankind by inviting them to His religion, Islam), and has not laid upon you in religion any hardship, it is the religion of your father Ibrahim (Abraham) (Islamic Monotheism). It is He (Allah) Who has named you Muslims both before and in this (the Quran), that the Messenger (Muhammad SAW) may be a witness over you and you be witnesses over mankind! So perform AsSalat (Iqamat-as-Salat), give Zakat and hold fast to Allah (i.e. have confidence in Allah, and depend upon Him in all your affairs) He is your Maula (Patron, Lord, etc.), what an Excellent Maula (Patron, Lord, etc.) and what an Excellent Helper! |
| H/K/Saheeh | And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. [It is] the religion of your father, Abraham. Allah named you Muslims before [in former scriptures] and in this [revelation] that the Messenger may be a witness over you and you may be witnesses over the people. So establish prayer and give zakah and hold fast to Allah. He is your protector; and excellent is the protector, and excellent is the helper. |
| Malik | Strive in the Way of Allah as you ought to strive with sincerity and discipline; He has chosen you and has not laid upon you any hardship in the observance of your faith - the faith of your father Abraham. He named you Muslims before in prior scriptures and in this (The Qur’an), so that His Messenger may testify against you and you yourselves may testify against rest of the mankind. Therefore, establish Salah, pay Zakah and hold fast to Allah, Who is your Protector - so what an excellent Protector and what a splendid Supporter![78] |
| QXP | Strive hard in Allah's Cause, with all the striving that is due to Him. It is He Who has elected you to carry the Message and has placed no hardship in religion, the creed of your father Abraham (2:143), (2:288). It is He Who has named you Muslims in the bygone days and now in this Revelation. That the Messenger may be a witness for you, and you be witnesses for all mankind! (You shall be the watchers over peoples that no community oppresses the other). So, establish the Divine System and set up the Just Economic Order, and hold fast unto Allah. He is your Lord Supreme, and how excellent is this Giver of support! |
| Maulana Ali | And strive hard for Allah with due striving. He has chosen you and has not laid upon you any hardship in religion -- the faith of your father Abraham. He named you Muslims before and in this, that the Messenger may be a bearer of witness to you, and you may be bearers of witness to the people; so keep up your prayer and pay the poor-rate and hold fast to Allah. He is your Protector; excellent the Protector and excellent the Helper! |
| Free Minds | And strive in the cause of God its truly deserved striving. He is the One who has chosen you, and He has made no hardship for you in the system, the creed of your father Abraham; He is the One who named you 'those who have surrendered' from before as well as in this. So let the messenger be witness over you and you be witness over mankind. So hold the contact-method and contribute towards betterment and hold tight to God, He is your patron. What an excellent Patron, and what an excellent Supporter. |
| Qaribullah | Struggle for Allah as is due to Him. He has chosen you and has not laden a burden upon you in your religion, being the Creed of Abraham your father. He has named you Muslims before and in this so that the Messenger (Muhammad) can be a witness for you, and in order that you be witnesses against mankind. Therefore, establish the prayer and pay the obligatory charity and hold fast to Allah. He is your Guardian, the Excellent Guardian, the Excellent Helper! |
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| George Sale | And fight in defence of God's true religion, as it behoveth you to fight for the same. He hath chosen you, and hath not imposed on you any difficulty in the religion which He hath given you, the religion of your father Abraham: He hath named you Moslems heretofore, and in this book; that our Apostle may be a witness against you at the day of judgement, and that ye may be witnesses against the rest of mankind. Wherefore be ye constant at prayer; and give alms: And adhere firmly unto God. He is your master; and He is the best master, and the best protector. |
| JM Rodwell | And do valiantly in the cause of God as it behoveth you to do for Him. He hath elected you, and hath not laid on you any hardship in religion, the Faith of your father Abraham. He hath named you the Muslims Heretofore and in this Book, that the Apostles ma |
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| Asad | And strive hard in God's cause with all the striving that is due to Him: it is He who has elected you [to carry His message], and has laid no hardship on you in [anything that pertains to religion, [The absence of any "hardship" in the religion of Islam is due to several factors: 1 it is free of any dogma or mystical proposition which might make the Quranic doctrine difficult to understand or might even conflict with man's innate reason; 2 it avoids all complicated ritual or system of taboos which would impose undue restrictions on mans everyday life; 3 it rejects all self-mortification and exaggerated asceticism, which must unavoidably conflict with mans true nature (cf. in this connection note on the first sentence of 2:143); and 4 it takes fully into account the fact that "man has been created weak" 4:28 .] [and made you follow] the creed of your forefather Abraham. [Abraham is designated here as "your forefather" not only because he was, in fact, an ancestor of the prophet Muhammad - to whose followers this passage is addressed - but also because he is the prototype (and thus, the spiritual "forefather") of all who consciously "surrender themselves to God" (see next note).] It is He who has named you in bygone times as well as in this [divine writ] - "those who have surrendered themselves to God", [The term muslim signifies "one who surrenders himself to God"; correspondingly, islam denotes "self-surrender to God". Both these terms are applied in the Quran to all who believe in the One God and affirm this belief by an unequivocal acceptance of His revealed messages. Since the Quran represents the final and most universal of these divine revelations, the believers are called upon, in the sequence, to follow the guidance of its Apostle and thus to become an example for all mankind (cf. 2:143 and the corresponding note).] so that the Apostle might bear witness to the truth before you, and that you might bear witness to it before all mankind. Thus, be constant in prayer, and render the purifying dues, and hold fast unto God. He is your Lord Supreme: and how excellent is this Lord Supreme, and how excellent this Giver of Succour! |
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