Compared Translations of the meaning of the Quran - Sura 30
ar-Rum - The Romans, The Byzantines
Total Verses: 60 | |
ar-Rum 030:001
ar-Rum 030:002
| 30:2 غلبت الروم |
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| Transliteration | Ghulibati alrroomu |
| Literal | The Romans were defeated/conquered . |
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| Yusuf Ali | The Roman Empire has been defeated- |
| Pickthal | The Romans have been defeated |
| Arberry | The Greeks have been vanquished |
| Shakir | The Romans are vanquished, |
| Sarwar | The Romans have been defeated in a nearby land and after this defeat, |
| Khalifa | Certainly, the Romans will be defeated. |
| Hilali/Khan | The Romans have been defeated. |
| H/K/Saheeh | The Byzantines have been defeated |
| Malik | The Romans have been defeated (by the Persians, in Syria - A.D. 615; the Prophet Muhammad’s sympathies were with the Romans who were Christians, while the pagan Arabs were on the side of the Persians who were idol worshippers)[2] |
| QXP | The Romans have been defeated. |
| Maulana Ali | The Romans are vanquished |
| Free Minds | The Romans have won. |
| Qaribullah | The Romans have been defeated (by the Persians) |
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| George Sale | The Greeks have been overcome by the Persians, |
| JM Rodwell | THE GREEKS have been defeated |
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| Asad | Defeated have been the Byzantines |
ar-Rum 030:003
| 30:3 في ادنى الارض وهم من بعد غلبهم سيغلبون |
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| Transliteration | Fee adna al-ardi wahum min baAAdi ghalabihim sayaghliboona |
| Literal | In the land's/planet Earth's nearest , and they, from after their defeat they will conquer . |
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| Yusuf Ali | In a land close by; but they, (even) after (this) defeat of theirs, will soon be victorious- |
| Pickthal | In the nearer land, and they, after their defeat will be victorious |
| Arberry | in the nearer part of the land; and, after their vanquishing, they shall be the victors |
| Shakir | In a near land, and they, after being vanquished, shall overcome, |
| Sarwar | (within a few years) they will be victorious. |
| Khalifa | In the nearest land. After their defeat, they will rise again and win. |
| Hilali/Khan | In the nearer land (Syria, Iraq, Jordan, and Palestine), and they, after their defeat, will be victorious. |
| H/K/Saheeh | In the nearest land. But they, after their defeat, will overcome. |
| Malik | in the neighboring land, but after this defeat, they will soon be victorious[3] |
| QXP | In the lands close-by - yet it is they who despite this defeat of theirs, shall be victorious. |
| Maulana Ali | In a near land, and they, after their defeat, will gain victory |
| Free Minds | At the lowest point on the Earth. But after their victory, they will be defeated. |
| Qaribullah | in a land close by. But, in a few years after their defeat they shall become the victors. |
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| George Sale | in the nearest part of the land; but after their defeat, they shall overcome the others in their turn, |
| JM Rodwell | In a land hard by: But after their defeat they shall defeat their foes, |
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| Asad | in the lands close-by; yet it is they who, notwithstanding this their defeat, shall be victorious |
ar-Rum 030:004
| 30:4 في بضع سنين لله الامر من قبل ومن بعد ويومئذ يفرح المؤمنون |
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| Transliteration | Fee bidAAi sineena lillahi al-amru min qablu wamin baAAdu wayawma-ithin yafrahu almu/minoona |
| Literal | In (a) few years (between 3-9), to God (is) the matter/order from before and from after, and (on) that day the believers rejoice/delight . |
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| Yusuf Ali | Within a few years. With Allah is the Decision, in the past and in the Future: on that Day shall the Believers rejoice- |
| Pickthal | Within ten years - Allah's is the command in the former case and in the latter - and in that day believers will rejoice |
| Arberry | in a few years. To God belongs the Command before and after, and on that day the believers shall rejoice |
| Shakir | Within a few years. Allah's is the command before and after; and on that day the believers shall rejoice, |
| Sarwar | All matters of the past and future are in the hands of God.The believers will enjoy the help of God on that Day. |
| Khalifa | Within several years. Such is GOD's decision, both in the first prophecy, and the second. On that day, the believers shall rejoice. |
| Hilali/Khan | Within three to nine years. The decision of the matter, before and after (these events) is only with Allah, (before the defeat of Romans by the Persians, and after, i.e. the defeat of the Persians by the Romans). And on that Day, the believers (i.e. Muslims) will rejoice (at the victory given by Allah to the Romans against the Persians), |
| H/K/Saheeh | Within three to nine years. To Allah belongs the command before and after. And that day the believers will rejoice |
| Malik | within a few years. The command lies with Allah in the past instance as well as in the future. On that day the believers will rejoice[4] |
| QXP | Within ten years! For with Allah is the Command in the Past and in the Future. And on that day the believers too will have cause to rejoice. |
| Maulana Ali | Within nine years. Allah’s is the command before an after. And on that day the believers will rejoice |
| Free Minds | In a few more years. The decision before and after is for God, and on that day the believers will rejoice. |
| Qaribullah | To Allah belongs the Command before and after, and on that Day the believers will rejoice |
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| George Sale | within a few years. Unto God belongeth the disposal of this matter, both for what is past, and for what is to come: And on that day shall the believers rejoice |
| JM Rodwell | In a few years. First and last is the affair with God. And on that day shall the faithful rejoice |
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| Asad | within a few years: [for] with God rests all power of decision, first and last. [Lit., "before and after". The defeats and victories spoken of above relate to the last phases of the centuries-long struggle between the Byzantine and Persian Empires. During the early years of the seventh century the Persians conquered parts of Syria and Anatolia, "the lands close-by", i.e., near the heartland of the Byzantine umpire; in 613 they took Damascus and it 614, Jerusalem; Egypt fell to them in 615-16, and at the same time they laid siege to Constantinople itself. At the time of the revelation of this surah - about the seventh year before the hijrah, corresponding to 615 or 616 of the Christian era - the total destruction of the Byzantine Empire seemed imminent. The few Muslims around the Prophet were despondent on hearing the news of the utter discomfiture of the Byzantines, who were Christians and, as such, believed in the One God. The pagan Quraysh, on the other hand, sympathized with the Persians who, they thought, would vindicate their own opposition to the One-God idea. When Muhammad enunciated the above Quran-verses predicting a Byzantine victory "within a few years", this prophecy was received with derision by the Quraysh. Now the term bid (commonly rendered as "a few") denotes any number between three and ten; and, as it happened, in 622 - i.e., six or seven years after the Quranic prediction - the tide turned in favour of the Byzantines. In that year, Emperor Heraclius succeeded in defeating the Persians at Issus, south of the Taurus Mountains, and subsequently drove them out of Asia Minor. By 624, he carried the war into Persian territory and thus put the enemy on the defensive: and in the beginning of December, 626, the Persian armies were completely routed by the Byzantines.] And on that day will the believers [too, have cause to] rejoice |
ar-Rum 030:005
| 30:5 بنصر الله ينصر من يشاء وهو العزيز الرحيم |
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| Transliteration | Binasri Allahi yansuru man yashao wahuwa alAAazeezu alrraheemu |
| Literal | With God's victory/aid, He gives victory/aid (to) whom He wills/wants, and He (is) the glorious/mighty, the merciful. |
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| Yusuf Ali | With the help of Allah. He helps whom He will, and He is exalted in might, most merciful. |
| Pickthal | In Allah's help to victory. He helpeth to victory whom He will. He is the Mighty, the Merciful. |
| Arberry | in God's help; God helps whomsoever He will; and He is the All-mighty, the All-compassionate. |
| Shakir | With the help of Allah; He helps whom He pleases; and He is the Mighty, the Merciful; |
| Sarwar | He helps whomever He wants. He is Majestic and All-merciful. |
| Khalifa | In GOD's victory. He grants victory to whomever He wills. He is the Almighty, Most Merciful. |
| Hilali/Khan | With the help of Allah, He helps whom He wills, and He is the AllMighty, the Most Merciful. |
| H/K/Saheeh | In the victory of Allah. He gives victory to whom He wills, and He is the Exalted in Might, the Merciful. |
| Malik | for the victory of the Romans as well as their own victory against the pagans with the help of Allah. He helps whom He pleases and He is the All-Mighty, the Most Merciful.[5] |
| QXP | By Allah's Help - for, He gives success to people according to His Laws. He is the Mighty, the Merciful. |
| Maulana Ali | In Allah’s help. He helps whom He pleases, and He is the Mighty, the Merciful -- |
| Free Minds | With God's victory. God gives victory to whom He wishes; He is the Noble, the Merciful. |
| Qaribullah | in the victory of Allah. Allah gives victory to whosoever He will, and He is the Mighty, the Merciful. |
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| George Sale | in the success granted by God; for He granteth success unto whom He pleaseth, and He is the mighty, the merciful. |
| JM Rodwell | In the aid of their God: He aideth whom He will; and He is the Mighty, the Merciful. |
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| Asad | in God's succour: [This is a prediction of the battle of Badr, which was to take place eight or nine years later, in the month of Ramadan, |
ar-Rum 030:006
| 30:6 وعد الله لايخلف الله وعده ولكن اكثر الناس لايعلمون |
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| Transliteration | WaAAda Allahi la yukhlifu Allahu waAAdahu walakinna akthara alnnasi la yaAAlamoona |
| Literal | God's promise, God does not break His promise and but most of the people do not know. |
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| Yusuf Ali | (It is) the promise of Allah. Never does Allah depart from His promise: but most men understand not. |
| Pickthal | It is a promise of Allah. Allah faileth not His promise, but most of mankind know not. |
| Arberry | The promise of God! God fails not His promise, but most men do not know it. |
| Shakir | (This is) Allah's promise! Allah will not fail His promise, but most people do not know. |
| Sarwar | This is the promise of God. God does not ignore His promise, but many people do not know. |
| Khalifa | Such is GOD's promise - and GOD never breaks His promise - but most people do not know. |
| Hilali/Khan | (It is) a Promise of Allah (i.e. Allah will give victory to the Romans against the Persians), and Allah fails not in His Promise, but most of men know not. |
| H/K/Saheeh | [It is] the promise of Allah. Allah does not fail in His promise, but most of the people do not know. |
| Malik | This is the promise of Allah and Allah never breaks His promise; but most people do not know.[6] |
| QXP | This is Allah's Promise. Never does Allah fail to fulfill His Promise. But most people know not (that His Laws never change). |
| Maulana Ali | (It is) Allah’s promise! Allah will not fail in His promise, but most people know not. |
| Free Minds | Such is God's pledge, and God does not break His pledge, but most people do not know. |
| Qaribullah | The promise of Allah! Allah does not fail His promise, yet most people do not know. |
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| George Sale | This is the promise of God: God will not act contrary to his promise; but the greater part of men know not the veracity of God. |
| JM Rodwell | It is the promise of God: To his promise God will not be untrue: but most men know it not. |
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| Asad | [This is] God's promise. Never does God fail to fulfill His promise - but most people know [it] not: |
ar-Rum 030:007
| 30:7 يعلمون ظاهرا من الحياة الدنيا وهم عن الاخرة هم غافلون |
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| Transliteration | YaAAlamoona thahiran mina alhayati alddunya wahum AAani al-akhirati hum ghafiloona |
| Literal | They know (what is) apparent/visible from the life the present/worldly life, and they are from the end (other life), they are ignoring/disregarding . |
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| Yusuf Ali | They know but the outer (things) in the life of this world: but of the End of things they are heedless. |
| Pickthal | They know only some appearance of the life of the world, and are heedless of the Hereafter. |
| Arberry | They know an outward part of the present life, but of the Hereafter they are heedless. |
| Shakir | They know the outward of this world's life, but of the hereafter they are absolutely heedless. |
| Sarwar | They only know the superficial realities of the worldly life and they are unaware of the life to come. |
| Khalifa | They care only about things of this world that are visible to them, while being totally oblivious to the Hereafter. |
| Hilali/Khan | They know only the outside appearance of the life of the world (i.e. the matters of their livelihood, like irrigating or sowing or reaping, etc.), and they are heedless of the Hereafter. |
| H/K/Saheeh | They know what is apparent of the worldly life, but they, of the Hereafter, are unaware. |
| Malik | They only know the outward show of this world’s life, but they are heedless about the life to come.[7] |
| QXP | They know and care only about the apparent instant gratifications of the life of this world, and remain oblivious to the Eternal life to come. |
| Maulana Ali | They know the outward of this world’s life, but of the Hereafter they are heedless. |
| Free Minds | They only know the outside appearance of the worldly life; and regarding the Hereafter, they are ignorant. |
| Qaribullah | They know an outward part of this life, but of the Everlasting Life they are inattentive. |
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| George Sale | They know the outward appearance of this present life; but they are careless as to the life to come. |
| JM Rodwell | They know the outward shews of this life present, but of the next life are they careless. |
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| Asad | they know but the outer surface of this world's life, whereas of the ultimate things they are utterly unaware. [The term al-akhirah circumscribes, in this context, both the inner reality of this world's life and the ultimate reality of the hereafter.] |
ar-Rum 030:008
| 30:8 اولم يتفكروا في انفسهم ماخلق الله السماوات والارض ومابينهما الا بالحق واجل مسمى وان كثيرا من الناس بلقاء ربهم لكافرون |
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| Transliteration | Awa lam yatafakkaroo fee anfusihim ma khalaqa Allahu alssamawati waal-arda wama baynahuma illa bialhaqqi waajalin musamman wa-inna katheeran mina alnnasi biliqa-i rabbihim lakafiroona |
| Literal | Did they not think in themselves God did not create the skies/space and the earth/Planet Earth, and what (is) between them (B) except with the truth and a named/identified (specified) term/time, and that many from the people with their Lord's meeting (they are) disbelieving. |
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| Yusuf Ali | Do they not reflect in their own minds? Not but for just ends and for a term appointed, did Allah create the heavens and the earth, and all between them: yet are there truly many among men who deny the meeting with their Lord (at the Resurrection)! |
| Pickthal | Have they not pondered upon themselves? Allah created not the heavens and the earth, and that which is between them, save with truth and for a destined end. But truly many of mankind are disbelievers in the meeting with their Lord. |
| Arberry | What, have they not considered within themselves? God created not the heavens and the earth, and what between them is, save with the truth and a stated term; yet most men disbelieve in the encounter with their Lord. |
| Shakir | Do they not reflect within themselves: Allah did not create the heavens and the earth and what is between them two but with truth, and (for) an appointed term? And most surely most of the people are deniers of the meeting of their Lord. |
| Sarwar | Have they not thought that God has not created the heavens and the earth and all that is between them but for a genuine purpose to exist for an appointed term? Many people do not believe in their meeting with their Lord. |
| Khalifa | Why do they not reflect on themselves? GOD did not create the heavens and the earth, and everything between them, except for a specific purpose, and for a specific life span. However, most people, with regard to meeting their Lord, are disbelievers. |
| Hilali/Khan | Do they not think deeply (in their ownselves) about themselves (how Allah created them from nothing, and similarly He will resurrect them)? Allah has created not the heavens and the earth, and all that is between them, except with truth and for an appointed term. And indeed many of mankind deny the Meeting with their Lord. (See Tafsir AtTabaree, Part 21, Page 24). |
| H/K/Saheeh | Do they not contemplate within themselves? Allah has not created the heavens and the earth and what is between them except in truth and for a specified term. And indeed, many of the people, in [the matter of] the meeting with their Lord, are disbelievers. |
| Malik | Have they not considered in their own minds that Allah created the heavens and the earth and all that lies between them for a just reason and for a specified time? But the truth is that many among mankind do not believe in the meeting with their Lord (the Day of Resurrection)![8] |
| QXP | Have they never learned to think for their own "Self"? Allah has not created the heavens and the earth, and all that is between them without Truth and for a Purpose and an appointed time. Yet, verily, a great many of people deny that they are destined to meet their Lord. |
| Maulana Ali | Do they not reflect within themselves? Allah did not create the heavens and the earth and what is between them but with truth, and (for) an appointed term. And surely most of the people are deniers of the meeting with their Lord. |
| Free Minds | Did they not reflect upon themselves? God did not create the heavens and the Earth and what is between them except by truth and an appointed term. But most of the people are in denial regarding their meeting with their Lord. |
| Qaribullah | Have they never thought to themselves that Allah did not create the heavens and the earth and all that is between except with truth, and for a stated term? Yet most people disbelieve that they will ever meet their Lord. |
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| George Sale | Do they not consider within themselves that God hath not created the heavens and the earth, and whatever is between them, otherwise than in truth, and hath set them a determined period? Verily a great number of men reject the belief of their future meeting their Lord at the resurrection. |
| JM Rodwell | Have they not considered within themselves that God hath not created the Heavens and the Earth and all that is between them but for a serious end, and for a fixed term? But truly most men believe not that they shall meet their Lord. |
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| Asad | Have they never learned to think for themselves? [Lit., "Have they never thought within themselves?"] God has not created the heavens and the earth and all that is between them without [an inner] truth and a term set [by Him]: [I.e., in contrast to God, who is eternal and unlimited, everything created is limited and subject to change and termination. As regards my rendering of illa bil-haqq (lit., "otherwise than with [or "in"] truth) as without [an inner] truth", see note on the second sentence of 10:5.] and yet, behold, there are many people who stubbornly deny the truth that they are destined to meet their Sustainer! |
ar-Rum 030:009
| 30:9 اولم يسيروا في الارض فينظروا كيف كان عاقبة الذين من قبلهم كانوا اشد منهم قوة واثاروا الارض وعمروها اكثر مما عمروها وجاءتهم رسلهم بالبينات فما كان الله ليظلمهم ولكن كانوا انفسهم يظلمون |
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| Transliteration | Awa lam yaseeroo fee al-ardi fayanthuroo kayfa kana AAaqibatu allatheena min qablihim kanoo ashadda minhum quwwatan waatharoo al-arda waAAamarooha akthara mimma AAamarooha wajaat-hum rusuluhum bialbayyinati fama kana Allahu liyathlimahum walakin kanoo anfusahum yathlimoona |
| Literal | Do they not walk/move/ride in the earth/Planet Earth, so they look/wonder about how was those from before them's end/turn (result)? They were stronger than them (in) strength/power, and they erupted and spread/plowed the earth/Planet Earth and they inhabited/built it more than what they inhabited/built it , and their messengers came to them with the evidences, so God was not to cause injustice to/oppress them, and but they were themselves causing injustice/oppression. |
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| Yusuf Ali | Do they not travel through the earth, and see what was the end of those before them? They were superior to them in strength: they tilled the soil and populated it in greater numbers than these have done: there came to them their messengers with Clear (Signs). (Which they rejected, to their own destruction): It was not Allah Who wronged them, but they wronged their own souls. |
| Pickthal | Have they not travelled in the land and seen the nature of the consequence for those who were before them? They were stronger than these in power, and they dug the earth and built upon it more than these have built. Messengers of their own came unto them with clear proofs (of Allah's Sovereignty). Surely Allah wronged them not, but they did wrong themselves. |
| Arberry | What, have they not journeyed in the land and beheld how was the end of those before them? They were stronger than themselves in might, and they ploughed up the earth and cultivated it more than they themselves have cultivated it; and their Messengers came to them with the clear signs; and God would never wrong them, but themselves they wronged. |
| Shakir | Have they not travelled in the earth and seen how was the end of those before them? They were stronger than these in prowess, and dug up the earth, and built on it in greater abundance than these have built on it, and there came to them their messengers with clear arguments; so it was not beseeming for Allah that He should deal with them unjustly, but they dealt unjustly with their own souls. |
| Sarwar | Have they not travelled through the land to see how terrible was the end of the people who lived before them. The people who lived before them were stronger than them in might, in tilling, and in developing the earth. Our Messengers came to them with clear miracles. God did not do an injustice to them but they wronged themselves. |
| Khalifa | Have they not roamed the earth and noted the consequences for those who preceded them? They used to be more powerful, more prosperous, and more productive on earth. Their messengers went to them with clear signs. Consequently, GOD was not the One who wronged them; they are the ones who wronged their own souls. |
| Hilali/Khan | Do they not travel in the land, and see what was the end of those before them? They were superior to them in strength, and they tilled the earth and populated it in greater numbers than these (pagans) have done, and there came to them their Messengers with clear proofs. Surely, Allah wronged them not, but they used to wrong themselves. |
| H/K/Saheeh | Have they not traveled through the earth and observed how was the end of those before them? They were greater than them in power, and they plowed the earth and built it up more than they have built it up, and their messengers came to them with clear evidences. And Allah would not ever have wronged them, but they were wronging themselves. |
| Malik | Have they not traveled through the earth and seen what was the end of those before them? They were superior in strength than these; they tilled the soil and built on it more than these have ever built. There came to them their Messengers with clear signs (but they rejected them to the detriment of their own destruction): it was not Allah Who wronged them, but they wronged their own souls.[9] |
| QXP | (Reflecting on your own existence, the Universe, and on history can show you the Truth.) Have they not, then, traveled in the land and seen what happened in the end to those who lived before them? They were more powerful than these are, and they left a stronger impact on the earth, and built it up better than these are doing. And to them came their Messengers with all evidence of the Truth. It was not Allah Who wronged them, but it was they who used to wrong their own "Self". (35:44), (40:21) |
| Maulana Ali | Have they not travelled in the earth and seen what was the end of those before them? They were stronger than these in prowess, and dug up the earth, and built on it more than these have built. And their messengers came to them with clear arguments. So it was not Allah, Who wronged them, but they wronged themselves. |
| Free Minds | Did they not roam the Earth and see how it ended for those before them? They were more powerful than them, and they cultivated the land and they built in it far more than these have built, and their messengers came to them with the proofs. God was not to wrong them, but it was they who wronged themselves. |
| Qaribullah | What, have they never journeyed in the land and seen what was the end of those before them? They were stronger in might than themselves, and they plowed the land and cultivated it more than they themselves have cultivated it. And to them, their Messengers came with clear signs, and Allah did not wrong them, but they wronged themselves. |
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| George Sale | Do they not pass through the earth, and see what hath been the end of those who were before them? They excelled the Meccans in strength, and broke up the earth, and inhabited it in greater affluence and prosperity than they inhabit the same: And their Apostles came unto them with evident miracles; and God was not disposed to treat them unjustly, but they injured their own souls by their obstinate infidelity; |
| JM Rodwell | Have they never journeyed through the land, and seen what hath been the end of those who were before them? Mightier were they than these in strength; and they broke up the land, and dwelt in it in greater numbers than they who dwell there now; and their ap |
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| Asad | Have they, then, never journeyed about the earth and beheld what happened in the end to those [deniers of the truth] who lived before their time? Greater were they in power than they are; and they left a stronger impact on the earth, and built it up even better [Lit., "more". The phrase can also be rendered as "peopled it [or "dwelt in it"] in great numbers".] than these [are doing]; and to them [too] came their apostles with all evidence of the truth: and so, [when they rejected the truth and thereupon perished,] it was not God who wronged them, but it was they who had wronged themselves. |
ar-Rum 030:010
| 30:10 ثم كان عاقبة الذين اساؤوا السوء ان كذبوا بايات الله وكانوا بها يستهزؤون |
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| Transliteration | Thumma kana AAaqibata allatheena asaoo alssoo-a an kaththaboo bi-ayati Allahi wakanoo biha yastahzi-oona |
| Literal | Then (the) end/turn (result of) those who did bad/evil/harm (is) the bad/evil/harm/fire, that (is because) they denied/falsified with God's signs/verses/evidences, and they were with it mocking/making fun. |
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| Yusuf Ali | In the long run evil in the extreme will be the End of those who do evil; for that they rejected the Signs of Allah, and held them up to ridicule. |
| Pickthal | Then evil was the consequence to those who dealt in evil, because they denied the revelations of Allah and made a mock of them. |
| Arberry | Then the end of those that did evil was evil, for that they cried lies to the signs of God and mocked at them. |
| Shakir | Then evil was the end of those who did evil, because they | rejected the communications of Allah and used to mock them. |
| Sarwar | The end of the evil-doers was terrible, for they had rejected the revelations of God and mocked them. |
| Khalifa | The consequences for those who committed evil had to be evil. That is because they rejected GOD's revelations, and ridiculed them. |
| Hilali/Khan | Then evil was the end of those who did evil, because they belied the Ayat (proofs, evidences, verses, lessons, signs, revelations, Messengers, etc.) of Allah and made mock of them. |
| H/K/Saheeh | Then the end of those who did evil was the worst [consequence] because they denied the signs of Allah and used to ridicule them. |
| Malik | Evil was the outcome for those who committed evil, rejected the revelations of Allah and kept ridiculing them![10] |
| QXP | And once again - miserable is the end of those who deal with others unfairly, and since they denied Allah's Messages and ridiculed them (they failed to reform). |
| Maulana Ali | Then evil was the end of those who did evil, because they rejected the messages of Allah and mocked at them. |
| Free Minds | Then the end of those who did evil was evil, that is because they denied God's signs, and they used to mock them. |
| Qaribullah | Evil was the end of the harmdoers, because they belied the verses of Allah and mocked at them. |
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| George Sale | and the end of those who had done evil, was evil, because they charged the signs of God with falsehood, and laughed the same to scorn. |
| JM Rodwell | Then evil was the end of the evil doers; because they had treated our signs as lies, and laughed them to scorn. |
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| Asad | And once again: [For this particular rendering of thumma, see 6:38.] evil is bound to be the end of those who do evil by giving the lie to God's messages and deriding them. |
ar-Rum 030:011
| 30:11 الله يبدؤ الخلق ثم يعيده ثم اليه ترجعون |
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| Transliteration | Allahu yabdao alkhalqa thumma yuAAeeduhu thumma ilayhi turjaAAoona |
| Literal | God begins/initiates the creation then He returns/repeats it, then to Him you are being returned. |
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| Yusuf Ali | It is Allah Who begins (the process of) creation; then repeats it; then shall ye be brought back to Him. |
| Pickthal | Allah produceth creation, then He reproduceth it, then unto Him ye will be returned. |
| Arberry | God originates creation, then brings it back again, then unto Him you shall be returned. |
| Shakir | Allah originates the creation, then reproduces it, then to Him you shall be brought back. |
| Sarwar | God begins the creation then causes it to turn back and to Him you will all return. |
| Khalifa | GOD is the One who initiates the creation and repeats it. Ultimately, you will be returned to Him. |
| Hilali/Khan | Allah (Alone) originates the creation, then He will repeat it, then to Him you will be returned. |
| H/K/Saheeh | Allah begins creation; then He will repeat it; then to Him you will be returned. |
| Malik | It is Allah Who originates creation; then repeats it, and then to Him you shall be brought back.[11] |
| QXP | (All this happens to nations according to Divine Laws that are operational in the entire Universe.) He initiates the creation, and then repeats. Ultimately, all of you will be returned to Him. |
| Maulana Ali | Allah originates the creation, then reproduces it, then to Him you will be returned. |
| Free Minds | God initiates the creation, then He repeats it, then to Him you will return. |
| Qaribullah | Allah originates creation, then brings it back again, then to Him you shall be returned. |
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| George Sale | God produceth creatures, and will hereafter restore them to life: Then shall ye return unto Him. |
| JM Rodwell | God bringth forth the creation-then causeth it to return again-then to Him shall ye come back. |
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| Asad | GOD CREATES [man] in the first instance, and then brings him forth anew: [I.e., He will bring him forth anew: cf. 10:4 and the corresponding note. (A more general formulation of the same statement is found in verse 27 of this surah.)] and, in the end, unto Him you all will be brought back. |
ar-Rum 030:012
| 30:12 ويوم تقوم الساعة يبلس المجرمون |
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| Transliteration | Wayawma taqoomu alssaAAatu yublisu almujrimoona |
| Literal | And a day/time the Hour/Resurrection starts the criminals/sinners become confused/dumbfounded. |
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| Yusuf Ali | On the Day that the Hour will be established, the guilty will be struck dumb with despair. |
| Pickthal | And in the day when the Hour riseth the unrighteous will despair. |
| Arberry | Upon the day when the Hour is come, the sinners shall be confounded |
| Shakir | And at the time when the hour shall come the guilty shall be in despair. |
| Sarwar | On the day when the Hour of Doom comes, the criminals will despair. |
| Khalifa | On the Day when the Hour comes to pass, the guilty will be shocked. |
| Hilali/Khan | And on the Day when the Hour will be established, the Mujrimoon (disbelievers, sinners, criminals, polytheists, etc.) will be plunged into destruction with deep regrets, sorrows, and despair. |
| H/K/Saheeh | And the Day the Hour appears the criminals will be in despair. |
| Malik | On the Day when the Hour of Judgement will be established, the criminals shall be in despair.[12] |
| QXP | And on the Day when the Hour will come those who have committed crimes against humanity, will be struck with despair. |
| Maulana Ali | And the day when the Hour comes, the guilty will despair. |
| Free Minds | And the Day when the Hour will be established, the criminals will be in despair. |
| Qaribullah | On the Day when the Hour comes, the wrongdoers will be speechless. |
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| George Sale | And on the day whereon the hour shall come, the wicked shall be struck dumb for despair: |
| JM Rodwell | And on the day when the hour shall arrive, the guilty shall be struck dumb for despair, |
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| Asad | And when the last Hour dawns, those who were lost in sin will be broken in spirit |
ar-Rum 030:013
| 30:13 ولم يكن لهم من شركائهم شفعاء وكانوا بشركائهم كافرين |
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| Transliteration | Walam yakun lahum min shuraka-ihim shufaAAao wakanoo bishuraka-ihim kafireena |
| Literal | And (there) were not for them from their partners (with God) mediators, and they were with their partners (with God) disbelievers. |
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| Yusuf Ali | No intercessor will they have among their "Partners" and they will (themselves) reject their "Partners". |
| Pickthal | There will be none to intercede for them of those whom they made equal with Allah. And they will reject their partners (whom they ascribed unto Him). |
| Arberry | no intercessors shall they have amongst their associates, and they shall disbelieve in their associates. |
| Shakir | And they shall not have any intercessors from among their gods they have joined with Allah, and they shall be deniers of their associate-gods. |
| Sarwar | None of the idols will intercede for them and they will reject their idols. |
| Khalifa | Their idols will have no power to intercede on their behalf; on the contrary, they will disown their idols. |
| Hilali/Khan | No intercessor will they have from those whom they made equal with Allah (partners i.e. their socalled associate gods), and they will (themselves) reject and deny their partners. |
| H/K/Saheeh | And there will not be for them among their [alleged] partners any intercessors, and they will [then] be disbelievers in their partners. |
| Malik | None of their shoraka' (gods which they had set up besides Allah), will be there to intercede for them and they themselves will disown their shoraka'.[13] |
| QXP | Their 'idols' will not be able to stand up for them, rather, they will reject one another. |
| Maulana Ali | And they will have no intercessors from among their associate-gods, and they will deny their associate-gods. |
| Free Minds | And they did not have any intercessors from the partners they set up, and they will reject such partners. |
| Qaribullah | They shall have none to intercede for them amongst their associates, and they shall disbelieve in their associates. |
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| George Sale | And they shall have no intercessores from among the idols which they associated with God; and they shall deny the false gods which they associated with Him. |
| JM Rodwell | And they shall have no intercessors from among the gods whom they have joined with God, and they shall deny the gods they joined with Him. |
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| Asad | for they will have no intercessors in the beings to whom they were wont to ascribe a share in God's divinity, [Lit., "among their [God-] partners" (see 6:22).] seeing that [by then] they themselves will have ceased to believe in their erstwhile blasphemous fancies. [Lit., "they will have rejected those [God-] partners of theirs".] |
ar-Rum 030:014
| 30:14 ويوم تقوم الساعة يومئذ يتفرقون |
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| Transliteration | Wayawma taqoomu alssaAAatu yawma-ithin yatafarraqoona |
| Literal | And a day/time the Hour/Resurrection starts , (on) that day they separate. |
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| Yusuf Ali | On the Day that the Hour will be established,- that Day shall (all men) be sorted out. |
| Pickthal | In the day when the Hour cometh, in that day they will be sundered. |
| Arberry | Upon the day when the Hour is come, that day they shall be divided; |
| Shakir | And at the time when the hour shall come, at that time they shall become separated one from the other. |
| Sarwar | When that day comes, (people) will be separated from one another. |
| Khalifa | On the day when the Hour comes to pass, they will part company. |
| Hilali/Khan | And on the Day when the Hour will be established, that Day shall (all men) be separated (i.e the believers will be separated from the disbelievers). |
| H/K/Saheeh | And the Day the Hour appears that Day they will become separated. |
| Malik | On that Day when the Hour of Judgement will be established, mankind will be sorted out.[14] |
| QXP | On the Day the Hour comes, they will part company. And people will be sorted out. |
| Maulana Ali | And the day when the Hour comes, that day they will be separated one from the other. |
| Free Minds | And on the Day the Hour is established, they will be separated. |
| Qaribullah | On the Day when the Hour has come, they will be divided, |
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| George Sale | On the day whereon the hour shall come, on that day shall the true believers and the infidels be separated: |
| JM Rodwell | And on that day when the Hour shall arrive, shall men be separated one from another; |
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| Asad | And when the Last Hour dawns - on that Day will all [men] be sorted out: |
ar-Rum 030:015
| 30:15 فاما الذين امنوا وعملوا الصالحات فهم في روضة يحبرون |
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| Transliteration | Faamma allatheena amanoo waAAamiloo alssalihati fahum fee rawdatin yuhbaroona |
| Literal | So but those who believed and made/did the correct/righteous deeds, so they are in a garden/meadow ,being rejoiceful/delighted. |
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| Yusuf Ali | Then those who have believed and worked righteous deeds, shall be made happy in a Mead of Delight. |
| Pickthal | As for those who believed and did good works, they will be made happy in a Garden. |
| Arberry | as for those who believed, and did deeds of righteousness, they shall walk with joy in a green meadow, |
| Shakir | Then as to those who believed and did good, they shall be made happy in a garden. |
| Sarwar | The righteously striving believers will happily live in paradise. |
| Khalifa | As for those who believe and lead a righteous life, they will be in Paradise, rejoicing. |
| Hilali/Khan | Then as for those who believed (in the Oneness of Allah Islamic Monotheism) and did righteous good deeds, such shall be honoured and made to enjoy luxurious life (forever) in a Garden of delight (Paradise). |
| H/K/Saheeh | And as for those who had believed and done righteous deeds, they will be in a garden [of Paradise], delighted. |
| Malik | Those who have embraced the faith and have done good deeds shall be made happy in a garden of paradise.[15] |
| QXP | As for those who attained belief and fulfilled the needs of others, they will be made happy in a Meadow of delight. (42:22), (43:70). |
| Maulana Ali | Then as to those who believed and did good, they will be made happy in a garden. |
| Free Minds | Then as for those who believed and did good works, they will be delighted in a luxurious place. |
| Qaribullah | those who believe and did good deeds shall be well pleased in a garden, |
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| George Sale | And they who shall have believed, and wrought righteousness, shall take their pleasure in a delightful meadow, |
| JM Rodwell | And as for those who shall have believed and done the things that are right, they shall enjoy themselves in a flowery mead; |
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| Asad | as for those who attained to faith and did righteous deeds, they shall be made happy in a garden of delight; |
ar-Rum 030:016
| 30:16 واما الذين كفروا وكذبوا باياتنا ولقاء الاخرة فاولئك في العذاب محضرون |
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| Transliteration | Waamma allatheena kafaroo wakaththaboo bi-ayatina waliqa-i al-akhirati faola-ika fee alAAathabi muhdaroona |
| Literal | And but those who disbelieved and lied/denied/falsified with Our verses/evidences , and the end's (other life's) meeting, so those are in the torture, they are made to be present/made to attend. |
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| Yusuf Ali | And those who have rejected Faith and falsely denied our Signs and the meeting of the Hereafter,- such shall be brought forth to Punishment. |
| Pickthal | But as for those who disbelieved and denied Our revelations, and denied the meeting of the Hereafter, such will be brought to doom. |
| Arberry | but as for those who disbelieved, and cried lies to Our signs and the encounter of the Hereafter, they shall be arraigned into the chastisement. |
| Shakir | And as to those who disbelieved and rejected Our communications and the meeting of the hereafter, these shall be brought over to the chastisement. |
| Sarwar | However, the disbelievers, who called Our revelations and the Day of Judgment lies, will be brought into torment. |
| Khalifa | As for those who disbelieve, and reject our revelations and the meeting of the Hereafter, they will last in the retribution forever. |
| Hilali/Khan | And as for those who disbelieved and belied Our Ayat (proofs, evidences, verses, lessons, signs, revelations, Allahs Messengers, Resurrection, etc.), and the Meeting of the Hereafter, such shall be brought forth to the torment (in the Hell-fire). |
| H/K/Saheeh | But as for those who disbelieved and denied Our verses and the meeting of the Hereafter, those will be brought into the punishment [to remain]. |
| Malik | And those who have rejected Faith, denied Our revelations and the meeting of the hereafter shall be presented for punishment.[16] |
| QXP | Whereas those who rejected Our Messages in word or denied them in action, and denied the inevitable life to come, such will be given over to doom. |
| Maulana Ali | And as for those who disbelieved and rejected Our messages and the meeting of the Hereafter, they will be brought to chastisement. |
| Free Minds | And as for those who rejected and denied Our revelations and the meeting of the Hereafter, they shall be brought forth for the retribution. |
| Qaribullah | but those who disbelieved and belied Our verses and the meeting of the Everlasting Life, shall be arraigned for punishment. |
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| George Sale | but as for those who shall have disbelieved, and rejected our signs, and the meeting of the next life, they shall be delivered up to punishment. |
| JM Rodwell | But as for those who shall not have believed, but treated our signs and the meeting of the next life as lies, they shall be given over to the torment. |
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| Asad | but as for those who refused to acknowledge the truth and gave the lie to Our messages - and (thus) to the announcement [See note on 7:147.] of a life to come - they will be given over to suffering. |
ar-Rum 030:017
| 30:17 فسبحان الله حين تمسون وحين تصبحون |
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| Transliteration | Fasubhana Allahi heena tumsoona waheena tusbihoona |
| Literal | So God's praise/glory when you enter into the evening and when you become (awaken) in the morning . |
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| Yusuf Ali | So (give) glory to Allah, when ye reach eventide and when ye rise in the morning; |
| Pickthal | So glory be to Allah when ye enter the night and when ye enter the morning - |
| Arberry | So glory be to God both in your evening hour and in your morning hour. |
| Shakir | Therefore glory be to Allah when you enter upon the time of the evening and when you enter upon the time of the morning. |
| Sarwar | Glory belongs to God all the time, in the evening and in the morning. |
| Khalifa | Therefore, you shall glorify GOD when you retire at night, and when you rise in the morning. |
| Hilali/Khan | So glorify Allah (above all that (evil) they associate with Him (O believers)), when you come up to the evening (i.e. offer the (Maghrib) sunset and (Isha) night prayers), and when you enter the morning (i.e offer the (Fajr) morning prayer). |
| H/K/Saheeh | So exalted is Allah when you reach the evening and when you reach the morning. |
| Malik | Therefore, glorify Allah in the evening and in the morning[17] |
| QXP | Extol, then, Allah's limitless Glory evening and morning. (Find eminence through His Reminder in the twilight and dawn of your lives, whether individuals or nations. (21:10), (23:71), (29:45), (29:51). |
| Maulana Ali | So glory be to Allah when you enter the evening and when you enter the morning. |
| Free Minds | So glory be to God when you retire and when you wake. |
| Qaribullah | Therefore, exalt Allah when you enter the evening and in the morning. |
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| George Sale | Wherefore glorify God, when the evening overtaketh you, and when ye rise in the morning: |
| JM Rodwell | Glorify God therefore when ye reach the evening, and when ye rise at morn: |
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| Asad | EXTOL, then, God's limitless glory when you enter upon the evening hours, and when you rise at morn; |
ar-Rum 030:018
| 30:18 وله الحمد في السماوات والارض وعشيا وحين تظهرون |
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| Transliteration | Walahu alhamdu fee alssamawati waal-ardi waAAashiyyan waheena tuthhiroona |
| Literal | And to Him (is) the praise/gratitude in the skies/space and the earth/Planet Earth, and (at) evening/first darkness when you cooperate/support/help . |
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| Yusuf Ali | Yea, to Him be praise, in the heavens and on earth; and in the late afternoon and when the day begins to decline. |
| Pickthal | Unto Him be praise in the heavens and the earth! - and at the sun's decline and in the noonday. |
| Arberry | His is the praise in the heavens and earth, alike at the setting sun and in your noontide hour. |
| Shakir | And to Him belongs praise in the heavens and the earth, and at nightfall and when you are at midday. |
| Sarwar | To Him belongs all the thanks giving which takes place in the heavens and the earth, in the evenings and the noontime. |
| Khalifa | All praise is due to Him in the heavens and the earth, throughout the evening, as well as in the middle of your day. |
| Hilali/Khan | And His is all the praises and thanks in the heavens and the earth, and (glorify Him) in the afternoon (i.e. offer Asr prayer) and when you come up to the time, when the day begins to decline (i.e offer Zuhr prayer). (Ibn Abbas said: "These are the five compulsory congregational prayers mentioned in the Quran)." |
| H/K/Saheeh | And to Him is [due all] praise throughout the heavens and the earth. And [exalted is He] at night and when you are at noon. |
| Malik | - all praise is due to Him in the heavens and the earth - so glorify Him in the late afternoon and when the day begins to decline.[18] |
| QXP | Seeing that the heavens and the earth bear an open testimony that all Praise is due to Him, whether you observe them in the darkness of the night or in full blast of the daylight. |
| Maulana Ali | And to Him be praise in the heavens and the earth, and in the afternoon, and when the sun declines. |
| Free Minds | And to Him is all praise in the heavens and in the Earth, and in the evening and when you go out. |
| Qaribullah | His is the praise in the heavens and the earth, at the setting sun and at noon. |
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| George Sale | And unto Him be praise in heaven and earth; and at sun-set, and when ye rest at noon. |
| JM Rodwell | And to Him be praise in the Heavens and on the Earth; and at twilight, and when ye rest at noon. |
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| Asad | and [seeing that] unto Him is due all praise in the heavens and on earth, [glorify Him] in the afternoon as well, and when you enter upon the hour of noon. [I.e., "remember God at all times". Apart from this general exhortation, the hours mentioned above circumscribe the times of the five daily prayers incumbent upon a Muslim. The "evening hours" indicate the prayer after sunset (maghrib) as well as that after nightfall (isha).] |
ar-Rum 030:019
| 30:19 يخرج الحي من الميت ويخرج الميت من الحي ويحيي الارض بعد موتها وكذلك تخرجون |
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| Transliteration | Yukhriju alhayya mina almayyiti wayukhriju almayyita mina alhayyi wayuhyee al-arda baAAda mawtiha wakathalika tukhrajoona |
| Literal | He brings out/emerges the live/alive from the dead, and He brings out/emerges the dead from the live/alive, and He revives the Earth/land after its death/lifelessness, and like that/that is how you are brought out. |
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| Yusuf Ali | It is He Who brings out the living from the dead, and brings out the dead from the living, and Who gives life to the earth after it is dead: and thus shall ye be brought out (from the dead). |
| Pickthal | He bringeth forth the living from the dead, and He bringeth forth the dead from the living, and He reviveth the earth after her death. And even so will ye be brought forth. |
| Arberry | He brings forth the living from the dead, and brings forth the dead from the living, and He revives the earth after it is dead; even so you shall be brought forth. |
| Shakir | He brings forth the living from the dead and brings forth the dead from the living, and gives life to the earth after its death, and thus shall you be brought forth. |
| Sarwar | He brings forth the living from the dead, takes out the dead from the living, and revives the earth from its death. Thus, you will all be brought back to life again. |
| Khalifa | He produces the live from the dead, and produces the dead from the live, and He revives the land after it had died; you are similarly resurrected. |
| Hilali/Khan | He brings out the living from the dead, and brings out the dead from the living. And He revives the earth after its death. And thus shall you be brought out (resurrected). |
| H/K/Saheeh | He brings the living out of the dead and brings the dead out of the living and brings to life the earth after its lifelessness. And thus will you be brought out. |
| Malik | He brings out the living from the dead and the dead from the living, and gives life to the earth after its death. Likewise you shall be brought forth to life after your death.[19] |
| QXP | He it is Who brings forth the living out of the dead and brings forth the dead out of the living. And gives life to the earth after it had been lifeless. And thus it is - that you will be brought forth. (And thus can His Guidance revive nations.) |
| Maulana Ali | He brings forth the living from the dead and brings forth the dead from the living, and gives life to the earth after its death. And thus will you be brought forth. |
| Free Minds | He brings the living out of the dead, and He brings the dead out of the living. And He revives the land after its death. And similarly you will be brought out. |
| Qaribullah | He brings out the living from the dead, and the dead from the living. He revives the earth after its death. Likewise you shall be brought forth. |
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| George Sale | He bringeth forth the living out of the dead, and He bringeth forth the dead out of the living; and He quickeneth the earth after it hath been dead: And in like manner shall ye be brought forth from your graves. |
| JM Rodwell | He bringeth forth the living out of the dead, and He bringeth forth the dead out of the living: and He quickeneth the earth when dead. Thus is it that ye too shall be brought forth. |
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| Asad | He [it is who] brings forth the living out of that which is dead, and brings forth the dead out of that which is alive, and gives life to the earth after it had been lifeless: and even thus will you be brought forth [from death to life] |
ar-Rum 030:020
| 30:20 ومن اياته ان خلقكم من تراب ثم اذا انتم بشر تنتشرون |
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| Transliteration | Wamin ayatihi an khalaqakum min turabin thumma itha antum basharun tantashiroona |
| Literal | And from His verses/evidences/signs, that (E) He created you from dust/earth, then you were humans spreading out/extending . |
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| Yusuf Ali | Among His Signs in this, that He created you from dust; and then,- behold, ye are men scattered (far and wide)! |
| Pickthal | And of His signs is this: He created you of dust, and behold you human beings, ranging widely! |
| Arberry | And of His signs is that He created you of dust; then lo, you are mortals, all scattered abroad. |
| Shakir | And one of His signs is that He created you from dust, then lo! you are mortals (who) scatter. |
| Sarwar | Some evidence of His existence are His creating you from clay and from that you became human beings scattered all around; |
| Khalifa | Among His proofs is that He created you from dust, then you became reproducing humans. |
| Hilali/Khan | And among His Signs is this, that He created you (Adam) from dust, and then (Hawwa (Eve) from Adams rib, and then his offspring from the semen, and), - behold you are human beings scattered! |
| H/K/Saheeh | And of His signs is that He created you from dust; then, suddenly you were human beings dispersing [throughout the earth]. |
| Malik | Of His signs, one is that He created you from dust; and then behold you men are scattered throughout the earth.[20] |
| QXP | And among His Signs it is that He created you out of dust - and then, behold, you become human beings ranging widely. (6:2), (6:99), (7:11), (15:26), (21:30), (23:12), (31:28). |
| Maulana Ali | And of His signs is this, that He created you from dust, then lo! you are mortals (who) scatter. |
| Free Minds | And from His signs is that He created you from dust, then you become human beings spreading out. |
| Qaribullah | And of His signs is that He created you from dust and you became humans scattered throughout the earth. |
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| George Sale | Of his signs one is, that He hath created you of dust; and behold, ye are become men, spread over the face of the earth. |
| JM Rodwell | And one of his signs it is that He hath created you out of dust; then lo! ye become men who spread themselves far and wide: |
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| Asad | And among His wonders is this: He creates you out of dust - [See second half of note on 3:59, and note on 23:12.] and then, lo! you become human beings ranging far and wide! |
ar-Rum 030:021
| 30:21 ومن اياته ان خلق لكم من انفسكم ازواجا لتسكنوا اليها وجعل بينكم مودة ورحمة ان في ذلك لايات لقوم يتفكرون |
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| Transliteration | Wamin ayatihi an khalaqa lakum min anfusikum azwajan litaskunoo ilayha wajaAAala baynakum mawaddatan warahmatan inna fee thalika laayatin liqawmin yatafakkaroona |
| Literal | And from His evidences/signs that (E) He created for you from yourselves spouses to be tranquil/secure to it, and He made/created between you love/affection/friendship and mercy, that (E) in that (are) evidences/signs (E) to a nation thinking. |
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| Yusuf Ali | And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquillity with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect. |
| Pickthal | And of His signs is this: He created for you helpmeets from yourselves that ye might find rest in them, and He ordained between you love and mercy. Lo! herein indeed are portents for folk who reflect. |
| Arberry | And of His signs is that He created for you, of yourselves, spouses, that you might repose in them, and He has set between you love and mercy. Surely in that are signs for a people who consider. |
| Shakir | And one of His signs is that He created mates for you from yourselves that you may find rest in them, and He put between you love and compassion; most surely there are signs in this for a people who reflect. |
| Sarwar | His creating spouses for you out of yourselves so that you might take comfort in them and His creating love and mercy among you. In this there is evidence (of the truth) for the people who (carefully) think. |
| Khalifa | Among His proofs is that He created for you spouses from among yourselves, in order to have tranquility and contentment with each other, and He placed in your hearts love and care towards your spouses. In this, there are sufficient proofs for people who think. |
| Hilali/Khan | And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect. |
| H/K/Saheeh | And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought. |
| Malik | And of His signs, another one is that He created for you mates from among yourselves that you may find comfort with them, and He planted love and kindness in your hearts; surely there are signs in this for those who think about it.[21] |
| QXP | And among His Signs is this: He created for you mates from yourselves, so that you might find comfort in them. And He ordained between you love and kindness. In this, behold, are Signs for people who think. (AZWAJ = Husband + Wife, that are mates to, and complement each other towards fulfillment of each other's personality). |
| Maulana Ali | And of His signs is this, that He created mates for you from yourselves that you might find quiet of mind in them, and He put between you love and compassion. Surely there are signs in this for a people who reflect. |
| Free Minds | And from His signs is that He created for you mates from yourselves that you may reside with them, and He placed between you affection and mercy. In that are signs for a people who reflect. |
| Qaribullah | And of His signs is that He created for you wives from among yourselves, that you might reside with them, and has put kindness and mercy between you. Surely, there are signs in this for those who think. |
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| George Sale | And of his signs another is, that He hath created for you, out of your selves, wives, that ye may cohabit with them; and hath put love and compassion between you: Verily herein are signs unto people who consider. |
| JM Rodwell | And one of his signs it is, that He hath created wives for you of your own species, that ye may dwell with them, and hath put love and tenderness between you. Herein truly are signs for those who reflect. |
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| Asad | And among His wonders is this: He creates for you mates out of your own kind. [Lit., "from among yourselves" (see 4:1).] so that you might incline towards them, and He engenders love and tenderness between you: in this, behold, there are messages indeed for people who think! |
ar-Rum 030:022
| 30:22 ومن اياته خلق السماوات والارض واختلاف السنتكم والوانكم ان في ذلك لايات للعالمين |
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| Transliteration | Wamin ayatihi khalqu alssamawati waal-ardi waikhtilafu alsinatikum waalwanikum inna fee thalika laayatin lilAAalimeena |
| Literal | And from His evidences/signs (are) the skies'/space's and the earth's/Planet Earth's creation, and your tongue's/speech's , and your colour's difference, that (E) in that (are) evidences/signs (E) to the creations all together/(universes). |
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| Yusuf Ali | And among His Signs is the creation of the heavens and the earth, and the variations in your languages and your colours: verily in that are Signs for those who know. |
| Pickthal | And of His signs is the creation of the heavens and the earth, and the difference of your languages and colours. Lo! herein indeed are portents for men of knowledge. |
| Arberry | And of His signs is the creation of the heavens and earth and the variety of your tongues and hues. Surely in that are signs for all living beings. |
| Shakir | And one of His signs is the creation of the heavens and the earth and the diversity of your tongues and colors; most surely there are signs in this for the learned. |
| Sarwar | Other evidence of His existence are the creation of the heavens and the earth and the differences of languages and colors. In this there is evidence (of the truth) for the worlds (mankind). |
| Khalifa | Among His proofs are the creation of the heavens and the earth, and the variations in your languages and your colors. In these, there are signs for the knowledgeable. |
| Hilali/Khan | And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colours. Verily, in that are indeed signs for men of sound knowledge. |
| H/K/Saheeh | And of His signs is the creation of the heavens and the earth and the diversity of your languages and your colors. Indeed in that are signs for those of knowledge. |
| Malik | And yet others of His signs are the creation of the heavens and the earth, and the difference of your languages and colors; surely there are signs in this for the knowledgeable.[22] |
| QXP | And of His Signs is the creation of the heavens and the earth, and the diversity of your tongues and colors. Herein, behold, are Signs for those who make best use of what they learn. |
| Maulana Ali | And of His signs is the creation of the heavens and the earth and the diversity of your tongues and colours. Surely there are signs in this for the learned. |
| Free Minds | And from His signs are the creation of the heavens and the Earth, and the difference of your languages and your colors. In that are signs for the world. |
| Qaribullah | And His signs are the creation of heavens and earth and the diversity of your tongues and colors. Surely, there are signs in this for all the worlds. |
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| George Sale | And of his signs are also the creation of the heavens and the earth, and the variety of your languages, and of your complexions: Verily herein are signs unto men of understanding. |
| JM Rodwell | And among his signs are the creation of the Heavens and of the Earth, and your variety of tongues and colour. Herein truly are signs for all men. |
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| Asad | And among his wonders is the creation of the heavens and the earth, and the diversity of your tongues and colours: for in this, behold, there are messages indeed for all who are possessed of [innate] knowledge! |
ar-Rum 030:023
| 30:23 ومن اياته منامكم بالليل والنهار وابتغاؤكم من فضله ان في ذلك لايات لقوم يسمعون |
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| Transliteration | Wamin ayatihi manamukum biallayli waalnnahari waibtighaokum min fadlihi inna fee thalika laayatin liqawmin yasmaAAoona |
| Literal | And from His evidences/signs (is) your sleep/dream at the night, and the daytime, and your wishing/desiring from His grace/favour/blessing, that (E) in that (are) evidences/signs (E) to a nation hearing/listening. |
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| Yusuf Ali | And among His Signs is the sleep that ye take by night and by day, and the quest that ye (make for livelihood) out of His Bounty: verily in that are signs for those who hearken. |
| Pickthal | And of His signs is your slumber by night and by day, and your seeking of His bounty. Lo! herein indeed are portents for folk who heed. |
| Arberry | And of His signs is your slumbering by night and day, and your seeking after His bounty. Surely in that are signs for a people who hear. |
| Shakir | And one of His signs is your sleeping and your seeking of His grace by night and (by) day; most surely there are signs in this for a people who would hear. |
| Sarwar | Your sleeping during the night and in the day your seeking His favors are evidence (of the truth) for the people who have hearing. |
| Khalifa | Among His proofs is your sleeping during the night or the day, and your working in pursuit of His provisions. In this, there are sufficient proofs for people who can hear. |
| Hilali/Khan | And among His Signs is the sleep that you take by night and by day, and your seeking of His Bounty. Verily, in that are indeed signs for a people who listen. |
| H/K/Saheeh | And of His signs is your sleep by night and day and your seeking of His bounty. Indeed in that are signs for a people who listen. |
| Malik | And among His signs is your sleep at night and quest for His bounty during the day; surely there are signs in this for those who pay heed.[23] |
| QXP | And among His Signs is your sleeping during the night or the day, and your quest of His Bounty. Herein indeed are Signs for people who hear and listen. |
| Maulana Ali | And of His signs is your sleep by night and by day and your seeking of His bounty. Surely there are signs in this for a people who would hear. |
| Free Minds | And from His signs is your sleep by night and day, and your seeking of His bounty. In that are signs for a people who listen. |
| Qaribullah | And of His signs is that you sleep at night and day, and seek His bounty. Surely, there are signs in this for those who hear. |
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| George Sale | And of his signs are your sleeping by night and by day, and your seeking to provide for yourselves of his abundance: Verily herein are signs unto people who hearken. |
| JM Rodwell | And of his signs are your sleep by night and by day, and your goings in quest of his bounties. Herein truly are signs to those who hearken. |
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| Asad | And among His wonders is your sleep, at night or in daytime, as well as your [ability to go about in] quest of some of His bounties: in this, behold, there are messages indeed for people who [are willing to] listen! |
ar-Rum 030:024
| 30:24 ومن اياته يريكم البرق خوفا وطمعا وينزل من السماء ماء فيحيي به الارض بعد موتها ان في ذلك لايات لقوم يعقلون |
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| Transliteration | Wamin ayatihi yureekumu albarqa khawfan watamaAAan wayunazzilu mina alssama-i maan fayuhyee bihi al-arda baAAda mawtiha inna fee thalika laayatin liqawmin yaAAqiloona |
| Literal | And from His evidences/signs , He shows you/makes you understand the lightning, fearfully and coveting/desirous , and He descends from the sky water so He revives with it the Earth/land after its death/lifelessness, that (E) in that (are) evidences/signs (E) to a nation reasoning/comprehending . |
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| Yusuf Ali | And among His Signs, He shows you the lightning, by way both of fear and of hope, and He sends down rain from the sky and with it gives life to the earth after it is dead: verily in that are Signs for those who are wise. |
| Pickthal | And of His signs is this: He showeth you the lightning for a fear and for a hope, and sendeth down water from the sky, and thereby quickeneth the earth after her death. Lo! herein indeed are portents for folk who understand. |
| Arberry | And of His signs He shows you lightning, for fear and hope, and that He sends down out of heaven water and He revives the earth after it is dead. Surely in that are signs for a people who understand. |
| Shakir | And one of His signs is that He shows you the lightning for fear and for hope, and sends down water from the clouds then gives life therewith to the earth after its death; most surely there are signs in this for a people who understand |
| Sarwar | Also, of the evidence of His existence are His showing you lightening which gives you fear and hope and His sending water down from the sky which revives the earth after its death. In this there is evidence (of the truth) for the people of understanding. |
| Khalifa | Among His proofs is that He shows you the lightning as a source of fear, as well as hope, then He sends down from the sky water to revive a land that has been dead. In these, there are sufficient proofs for people who understand. |
| Hilali/Khan | And among His Signs is that He shows you the lightning, by way of fear and hope, and He sends down water (rain) from the sky, and therewith revives the earth after its death. Verily, in that are indeed signs for a people who understand. |
| H/K/Saheeh | And of His signs is [that] He shows you the lightening [causing] fear and aspiration, and He sends down rain from the sky by which He brings to life the earth after its lifelessness. Indeed in that are signs for a people who use reason. |
| Malik | And of His signs is the showing of lightning, in which there is fear as well as hope, and He sends down rainwater from the sky and with it gives life to the earth after its death; surely there are signs in this for those who use their common sense.[24] |
| QXP | And among His Signs is this: He displays before you the lightning, for a fear and for hope, and sends down water from the height, giving life to the earth after it had been lifeless. Herein, behold, are Signs for people who use their intellect. |
| Maulana Ali | And of His signs is this, that He shows you the lightning for fear and for hope, and sends down water from the cloud, then gives life therewith to the earth after its death. Surely there are signs in this for a people who understand. |
| Free Minds | And from His signs is that He shows you the lightning, by way of fear and hope, and He sends down water from the sky, and He revives the land with it after its death. In that are signs for a people who understand. |
| Qaribullah | And of His signs is that He shows you the lightning for fear and hope. He sends down water from the sky and with it He revives the earth after its death. Surely, in this there are signs for a nation that understand. |
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| George Sale | Of his signs others are, that He sheweth you the lightening, to strike terror, and to give hope of rain, and that He sendeth down water from heaven, and quickeneth thereby the earth, after it hath been dead: Verily herein are signs unto people who understand. |
| JM Rodwell | And of his signs are, that He sheweth you the lightning, a source of awe and hope; and that He sendeth down rain from the heaven and giveth life by it to the earth when dead. Herein truly are signs to those who understand. |
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| Asad | And among His wonders is this: He displays before you the lightning, giving rise to [both] fear and hope, [I.e., hope of rain - an oft-recurring Quranic symbol of faith and spiritual life (cf. 13:12).] and sends down water from the skies, giving life thereby to the earth after it had been lifeless: in this, behold, there are messages indeed for people who use their reason! |
ar-Rum 030:025
| 30:25 ومن اياته ان تقوم السماء والارض بامره ثم اذا دعاكم دعوة من الارض اذا انتم تخرجون |
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| Transliteration | Wamin ayatihi an taqooma alssamao waal-ardu bi-amrihi thumma itha daAAakum daAAwatan mina al-ardi itha antum takhrujoona |
| Literal | And from His evidences/signs (is) that (E) the sky/space and the earth/Planet Earth stand/keep up with His matter/order , then if He called you a call/request from the earth/Planet Earth, then you are, you are emerging/appearing . |
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| Yusuf Ali | And among His Signs is this, that heaven and earth stand by His Command: then when He calls you, by a single call, from the earth, behold, ye (straightway) come forth. |
| Pickthal | And of His signs is this: The heavens and the earth stand fast by His command, and afterward, when He calleth you, lo! from the earth ye will emerge. |
| Arberry | And of His signs is that the heaven and earth stand firm by His command; then, when He calls you once and suddenly, out of the earth, lo you shall come forth. |
| Shakir | And one of His signs is that the heaven and the earth subsist by His command, then when He calls you with a (single) call from out of the earth, lo! you come forth. |
| Sarwar | Some other evidence of His existence is that both the heavens and the earth stand firm at His command. When He will call you from the earth, you will start to come out. |
| Khalifa | Among His proofs is that the heaven and the earth are standing at His disposal. Finally, when He calls you out of the earth, one call, you will immediately come out. |
| Hilali/Khan | And among His Signs is that the heaven and the earth stand by His Command, then afterwards when He will call you by single call, behold, you will come out from the earth (i.e from your graves for reckoning and recompense). |
| H/K/Saheeh | And of His signs is that the heaven and earth remain by His command. Then when He calls you with a [single] call from the earth, immediately you will come forth. |
| Malik | And of His signs are the firmly standing heaven and earth by His command; then as soon as He will summon you out of the earth, you shall come forth at one call.[25] |
| QXP | And among His Signs is this: The Sky and the Earth stand by His Command. In the end, when He will call you forth with a single call, behold, you will emerge from the earth. |
| Maulana Ali | And of His signs is this, that the heaven and the earth subsist by His command. Then when He calls you -- from the earth -- lo! you come forth. |
| Free Minds | And from His signs is that the heavens and the Earth will rise by His command. Then, when He calls you forth from the Earth, you will come out. |
| Qaribullah | And of His signs is that the heaven and earth stand firm at His command. And when He calls you once out of the earth, you shall come forth. |
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| George Sale | And of his signs this also is one, namely, that the heaven and the earth stand firm at his command: Hereafter, when He shall call you out of the earth at one summons, behold, ye shall come forth. |
| JM Rodwell | And of his signs also one is that the Heaven and the Earth stand firm at his bidding: hereafter, when with one summons He shall summon you out of the earth,-lo! forth shall ye come. |
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| Asad | And among His wonders is this: the skies and the earth stand firm at His behest. [Cf. 13:2, where God is spoken of as having "raised the skies without any supports that you could see" - a phrase explained in the corresponding note.] [Remember all this: for] in the end, when He will call you forth from the earth with a single call - lo! you will [all] emerge [for judgment]. |
ar-Rum 030:026
| 30:26 وله من في السماوات والارض كل له قانتون |
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| Transliteration | Walahu man fee alssamawati waal-ardi kullun lahu qanitoona |
| Literal | And to Him what (is) in the skies/space and the earth/Planet Earth, each/all (are) to Him obeying/worshipping humbly . |
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| Yusuf Ali | To Him belongs every being that is in the heavens and on earth: all are devoutly obedient to Him. |
| Pickthal | Unto Him belongeth whosoever is in the heavens and the earth. All are obedient unto Him. |
| Arberry | To Him belongs whosoever is in the heavens and the earth; all obey His will. |
| Shakir | And His is whosoever is in the heavens and the earth; all are obedient to Him. |
| Sarwar | Everyone in the heavens and the earth belongs to Him and is subservient to Him. |
| Khalifa | To Him belongs everyone in the heavens and the earth; all are subservient to Him. |
| Hilali/Khan | To Him belongs whatever is in the heavens and the earth. All are obedient to Him. |
| H/K/Saheeh | And to Him belongs whoever is in the heavens and earth. All are to Him devoutly obedient. |
| Malik | To Him belongs everything that is in the heavens and the earth; all are obedient to Him.[26] |
| QXP | For, unto Him belongs every being in the heavens and the earth. All are obedient to Him. |
| Maulana Ali | And His is whosoever is in the heavens and the earth. All are obedient to Him. |
| Free Minds | And to Him is all that is in the heavens and the Earth. All are subservient to Him. |
| Qaribullah | To Him belongs whosoever is in the heavens and the earth. All are obedient to His Will. |
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| George Sale | Unto Him are subject whosoever are in the heavens and on earth: All are obedient unto Him. |
| JM Rodwell | His, whatsoever is in the Heavens and on the Earth: all are obedient to him. |
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| Asad | For, unto Him belongs every being that is in the heavens and on earth; all things devoutly obey His will. |
ar-Rum 030:027
| 30:27 وهو الذي يبدؤ الخلق ثم يعيده وهو اهون عليه وله المثل الاعلى في السماوات والارض وهو العزيز الحكيم |
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| Transliteration | Wahuwa allathee yabdao alkhalqa thumma yuAAeeduhu wahuwa ahwanu AAalayhi walahu almathalu al-aAAla fee alssamawati waal-ardi wahuwa alAAazeezu alhakeemu |
| Literal | And He is who begins/initiates the creation, then He returns/repeats it, and it is easier/lighter on Him, and for Him (is) the example/proverb the highest/mightiest/most dignified in the skies/space and the earth/Planet Earth, and He is the glorious/mighty , the wise/judicious. |
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| Yusuf Ali | It is He Who begins (the process of) creation; then repeats it; and for Him it is most easy. To Him belongs the loftiest similitude (we can think of) in the heavens and the earth: for He is Exalted in Might, full of wisdom. |
| Pickthal | He it is Who produceth creation, then reproduceth it, and it is easier for Him. His is the Sublime Similitude in the heavens and the earth. He is the Mighty, the Wise. |
| Arberry | And it is He who originates creation, then brings it back again, and it is very easy for Him. His is the loftiest likeness in the heavens and the earth; He is the All-mighty, the All-wise. |
| Shakir | And He it is Who originates the creation, then reproduces it, and it is easy to Him; and His are the most exalted attributes in the heavens and the earth, and He is the Mighty, the Wise. |
| Sarwar | It is He who begins the creation, then, turns it back. For Him this is very easy. All the exalted attributes in the heavens and the earth belong to Him. He is the Majestic and All-wise. |
| Khalifa | And He is the One who initiates the creation, then repeats it; this is even easier for Him. To Him belongs the most sublime similitude, in the heavens and the earth, and He is the Almighty, Most Wise. |
| Hilali/Khan | And He it is Who originates the creation, then will repeat it (after it has been perished), and this is easier for Him. His is the highest description (i.e. none has the right to be worshipped but He, and there is nothing comparable unto Him) in the heavens and in the earth. And He is the AllMighty, the AllWise. |
| H/K/Saheeh | And it is He who begins creation; then He repeats it, and that is [even] easier for Him. To Him belongs the highest attribute in the heavens and earth. And He is the Exalted in Might, the Wise. |
| Malik | He it is Who originates creation, then repeats it; and it is easy for Him. To Him belongs the highest similitude in the heavens and the earth, and He is the All-Mighty, the All-Wise.[27] |
| QXP | And He it is Who initiates creation in the first instance, and then brings it forth anew, and it is most easy for Him. His is the Sublime Similitude in the heavens and in the earth. ((30:11). Light of the heavens and the earth He is (24:35)). He is the Mighty, the Wise. |
| Maulana Ali | And He it is, Who originates the creation, then reproduces it, and it is very easy to Him. And His is the most exalted state in the heavens and the earth; and He is the Mighty, the Wise. |
| Free Minds | And He is the One who initiates the creation, then He repeats it, and this is easy for Him. And to Him is the highest example in the heavens and the Earth. And He is the Noble, the Wise. |
| Qaribullah | It is He who originates the creation, and then brings it back again, that is easier for Him. For Him is the Highest Example in the heavens and earth He is the Almighty, the Wise. |
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| George Sale | It is He who originally produceth a creature, and afterwards restoreth the same to life: And this is most easy with Him. He justly challengeth the most exalted comparison, in heaven and earth; and He is the mighty, the wise. |
| JM Rodwell | And He it is who bringeth a creature forth, then causeth it to return again; and to him is this most easy. To whatever is loftiest in heaven and earth is He to be likened; and He is the Mighty, the Wise. |
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| Asad | And He it is who creates [all life] in the first instance, and then brings it forth anew: [Although this statement is phrased in almost exactly the same words as in verse 11 above (as well as in 10:4), it evidently has here a more general purport, relating not only to man and mans individual resurrection but to the creation and constant re-creation of all life.] and most easy is this for Him, since His is the essence of all that is most sublime in the heavens and on earth, and He alone is almighty, truly wise. [Primarily, the term mathal denotes a "likeness" or "similitude", and hence is often used in the Quran (e.g., in the next verse) in the sense of "parable". Occasionally, however, it is synonymous with sifah, which signifies the intrinsic "attribute", "quality" or "nature" of a thing, concept or living being (cf. the reference to "the nature of Jesus" and "the nature of Adam" in 3:59). With reference to God, who is sublimely exalted above anything that men may devise by way of definition (see 6:100 and the corresponding note), the expression mathal clearly points to a quality of being entirely different from all other categories of existence, inasmuch as there is "nothing like unto Him" |
ar-Rum 030:028
| 30:28 ضرب لكم مثلا من انفسكم هل لكم من ماملكت ايمانكم من شركاء في مارزقناكم فانتم فيه سواء تخافونهم كخيفتكم انفسكم كذلك نفصل الايات لقوم يعقلون |
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| Transliteration | Daraba lakum mathalan min anfusikum hal lakum mimma malakat aymanukum min shurakaa fee ma razaqnakum faantum feehi sawaon takhafoonahum kakheefatikum anfusakum kathalika nufassilu al-ayati liqawmin yaAAqiloona |
| Literal | He gave for you an example/proverb from your selves, are (there) for you from what your right (hands) owned/possessed from partners in what We provided for you (are your servants etc. equal partners in your wealth)? So you are (all) in it equal/alike? You fear them as you are fearing yourselves, (if you do not accept this for yourselves how could you make equal partners to God)? Like that We detail/explain the verses/evidences/signs to a nation reasoning/comprehending . |
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| Yusuf Ali | He does propound to you a similitude from your own (experience): do ye have partners among those whom your right hands possess, to share as equals in the wealth We have bestowed on you? Do ye fear them as ye fear each other? Thus do we explain the Signs in detail to a people that understand. |
| Pickthal | He coineth for you a similitude of yourselves. Have ye, from among those whom your right hands possess, partners in the wealth We have bestowed upon you, equal with you in respect thereof, so that ye fear them as ye fear each other (that ye ascribe unto Us partners out of that which We created)? Thus We display the revelations for people who have sense. |
| Arberry | He has struck for you a similitude from yourselves; do you have, among that your right hands own, associates in what We have provided for you so that you are equal in regard to it, you fearing them as you fear each other? So We distinguish the signs for a people who understand. |
| Shakir | He sets forth to you a parable relating to yourselves: Have you among those whom your right hands possess partners in what We have given you for sustenance, so that with respect to it you are alike; you fear them as you fear each other? Thus do We make the communications distinct for a people who understand. |
| Sarwar | God has told you this parable about yourselves: Could your slaves share your wealth equally with you and could you fear them as you fear yourselves? Thus, do We clarify the evidence (of the truth) for the people of understanding. |
| Khalifa | He cites for you herein an example from among yourselves: Do you ever elevate your servants or subordinates to the level where they rival you, and to the point that you pay them as much allegiance as is being paid to you? We thus explain the revelations for people who understand. |
| Hilali/Khan | He sets forth for you a parable from your ownselves, - Do you have partners among those whom your right hands possess (i.e your slaves) to share as equals in the wealth We have bestowed on you? Whom you fear as you fear each other? Thus do We explain the signs in detail to a people who have sense . |
| H/K/Saheeh | He presents to you an example from yourselves. Do you have among those whom your right hands possess any partners in what We have provided for you so that you are equal therein [and] would fear them as your fear of one another [within a partnership]? Thus do We detail the verses for a people who use reason. |
| Malik | We give you an example from your own lives. Do you let your slaves be equal partners in the wealth which We have given you? Do you fear them as you fear each other? Thus do We spell out Our revelations for those who use their common sense.[28] |
| QXP | He gives you an example from your own society. Would you agree to make your employees equal partners in the provision We have bestowed upon you? Are you as mindful of them as you are mindful of yourselves? (So do you conceive of a 'discriminating' God!) Thus do We explain Our Messages for people who use their intellect. |
| Maulana Ali | He sets forth to you a parable related to yourselves. Have you among those whom your right hands possess partners in that which We have provided you with, so that with respect to it you are alike -- you fear them as you fear each other? Thus do We make the messages clear for a people who understand. |
| Free Minds | An example is cited for you from among yourselves: are there any from among those who are still dependant that are partners to you in what provisions We have given you that you become equal therein? Would you fear them as you fear each other? It is such that We clarify the revelations for a people who have sense. |
| Qaribullah | He sets for you an example, drawn from yourselves. Do you have from among those whom your right hand possesses associates in what We have given you, who share it equally with you? Do you fear them as you fear one another? So We made plain Our signs to a nation of understanding. |
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| George Sale | He propoundeth unto you a comparison taken from yourselves. Have ye, among the slaves whom your right hands possess, any partner in the substance which We have bestowed on you, so that ye become equal sharers therein with them, or that ye fear them as ye fear one another? Thus do We distinctly explain our signs, unto people who understand. |
| JM Rodwell | He setteth forth to you an instance drawn from yourselves. Have ye among the slaves whom your right hands have won, any partner in what we have bestowed on you, so that ye share alike? Fear ye them as ye fear each other? (Thus make we our signs clear to me |
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| Asad | He propounds unto you a parable drawn from your own life: [Lit., "a parable (mathal) from yourselves".] Would you [agree to] have some of those whom your right hands possess [I.e., slaves or persons otherwise subject to ones authority.] as [full-fledged] partners in whatever We may have bestowed upon you as sustenance, so that you [and they] would have equal shares in it, and you would fear [to make use of it without consulting] them, just as you might fear [the more powerful of] your equals? [Lit., "yourselves" - i.e., "those who are equal to you in status". The question is, of course, rhetorical, and must be answered in the negative. But if (so the implied argument goes) a human master would not willingly accept his slaves as full-fledged partners - even though master and slave are essentially equal by virtue of the humanness common to both of them (Zamakhshari) - how can man regard any created beings or things as equal to Him who is their absolute Lord and Master, and is beyond comparison with anything that exists or could ever exist? (Parables with a similar purport are found in 16:75-76.) Thus clearly do We spell out these messages unto people who use their reason. |
ar-Rum 030:029
| 30:29 بل اتبع الذين ظلموا اهواءهم بغير علم فمن يهدي من اضل الله ومالهم من ناصرين |
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| Transliteration | Bali ittabaAAa allatheena thalamoo ahwaahum bighayri AAilmin faman yahdee man adalla Allahu wama lahum min nasireena |
| Literal | But/rather those who caused injustice/oppression followed their self attractions for desires without knowledge, so who guides whom God misguided? And (there are) none from victoriors/saviors for them. |
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| Yusuf Ali | Nay, the wrong-doers (merely) follow their own lusts, being devoid of knowledge. But who will guide those whom Allah leaves astray? To them there will be no helpers. |
| Pickthal | Nay, but those who do wrong follow their own lusts without knowledge. Who is able to guide him whom Allah hath sent astray? For such there are no helpers. |
| Arberry | Nay, but the evildoers follow their own caprices, without knowledge; so who shall guide those whom God has led astray? They have no helpers. |
| Shakir | Nay! those who are unjust follow their low desires without any knowledge; so who can guide him whom Allah makes err? And they shall have no helpers. |
| Sarwar | In fact, the unjust have followed their desires without knowledge. Who will guide those whom God has caused to go astray? No one will be their helper. |
| Khalifa | Indeed, the transgressors have followed their own opinions, without knowledge. Who then can guide those who have been sent astray by GOD? No one can ever help them. |
| Hilali/Khan | Nay, but those who do wrong follow their own lusts without knowledge, Then who will guide him whom Allah has sent astray? And for such there will be no helpers. |
| H/K/Saheeh | But those who wrong follow their [own] desires without knowledge. Then who can guide one whom Allah has sent astray? And for them there are no helpers. |
| Malik | Nay! The wrongdoers are led by their own desires, without real knowledge. So who can guide those whom Allah leaves astray? They will have no helpers.[29] |
| QXP | But nay, the transgressors follow their own opinions without knowledge. But who can guide him whom Allah has let go astray for violating His Laws of Guidance (4:88)? For such there are no helpers. |
| Maulana Ali | Nay, those who are unjust follow their low desires without any knowledge; so who can guide him whom Allah leaves in error? And they shall have no helpers. |
| Free Minds | No, those who were wrong followed their desires without knowledge. So who can guide one whom God misguides? And they will have no victors. |
| Qaribullah | No, the wrongdoers follow their own desires without knowledge. And who can guide those whom Allah has led astray? There shall be none to help them. |
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| George Sale | But those who act unjustly by attributing companions unto God, follow their own lusts, without knowledge: And who shall direct him whom God shall cause to err? They shall have none to help them. |
| JM Rodwell | No, ye do not. But the wicked, devoid of knowledge, follow their own desires: and those whom God shall mislead, who shall guide, and who shall be their protector? |
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| Asad | But nay - they who are bent on evildoing follow but their own desires, without having any knowledge (of the truth). [In this instance, the phrase alladhina zalamu ("they who are bent on evildoing") relates to those who deliberately ascribe divinity or divine powers to anyone or anything beside God, thus yielding to a desire for divine or semi-divine "mediators" between themselves and Him. Inasmuch as such a desire offends against the concept of God's omniscience and omnipresence, its very existence shows that the person concerned does not really believe in Him and, therefore, does not have the least knowledge of the truth.] And who could guide those whom God has [thus] let go astray, and who (thereupon) have none to succour them? [For an explanation of God's "letting man go astray", see note on the second sentence of 14:4, as well as note on 2:7.] |
ar-Rum 030:030
| 30:30 فاقم وجهك للدين حنيفا فطرة الله التي فطر الناس عليها لاتبديل لخلق الله ذلك الدين القيم ولكن اكثر الناس لايعلمون |
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| Transliteration | Faaqim wajhaka lilddeeni haneefan fitrata Allahi allatee fatara alnnasa AAalayha la tabdeela likhalqi Allahi thalika alddeenu alqayyimu walakinna akthara alnnasi la yaAAlamoona |
| Literal | So keep up your face/front to the religion, (as) a submitter/Moslem/Unifier of God , God's nature/manner/religion which He created/originated the people on it, (there is) no289replacement/substitution to God's creation, that (is) the religion the straight/valuable , and but most of the people do not know. |
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| Yusuf Ali | So set thou thy face steadily and truly to the Faith: (establish) Allah's handiwork according to the pattern on which He has made mankind: no change (let there be) in the work (wrought) by Allah: that is the standard Religion: but most among mankind understand not. |
| Pickthal | So set thy purpose (O Muhammad) for religion as a man by nature upright - the nature (framed) of Allah, in which He hath created man. There is no altering (the laws of) Allah's creation. That is the right religion, but most men know not - |
| Arberry | So set thy face to the religion, a man of pure faith -- God's original upon which He originated mankind. There is no changing God's creation. That is the right religion; but most men know it not -- |
| Shakir | Then set your face upright for religion in the right state-- the nature made by Allah in which He has made men; there is no altering of Allah's creation; that is the right religion, but most people do not know-- |
| Sarwar | (Muhammad), be devoted to the upright religion. It is harmonious with the nature which God has designed for people. The design of God cannot be altered. Thus is the upright religion, but many people do not know. |
| Khalifa | Therefore, you shall devote yourself to the religion of strict monotheism. Such is the natural instinct placed into the people by GOD. Such creation of GOD will never change. This is the perfect religion, but most people do not know. |
| Hilali/Khan | So set you (O Muhammad SAW) your face towards the religion of pure Islamic Monotheism Hanifa (worship none but Allah Alone) Allahs Fitrah (i.e. Allahs Islamic Monotheism), with which He has created mankind. No change let there be in Khalqillah (i.e. the Religion of Allah Islamic Monotheism), that is the straight religion, but most of men know not. (Tafsir AtTabaree, Vol 21, Page 41) |
| H/K/Saheeh | So direct your face toward the religion, inclining to truth. [Adhere to] the fitrah of Allah upon which He has created [all] people. No change should there be in the creation of Allah. That is the correct religion, but most of the people do not know. |
| Malik | Therefore, stand firm in your devotion to the upright faith - the nature made by Allah, the one on which mankind is created - and the laws of Nature ordained by Allah cannot be changed. That is the standard of true faith, but most among mankind do not know.[30] |
| QXP | Therefore, set your purpose for the Upright System of Life. That resonates with Allah's Law of Origination (of the Universe) including the origination of mankind. Allah's Law of and for His Creation is unchangeable and, therefore, trustworthy. This Universal System is Perfect, but most people know not. (Allah has initiated the Universe with a Sublime Plan wherein all things are committed to His Law, and mankind being a part of that Plan, must live by His Law). |
| Maulana Ali | So set thy face for religion, being upright, the nature made by Allah in which He has created men. There is no altering Allah’s creation. That is the right religion -- but most people know not -- |
| Free Minds | So establish yourself to the system of monotheism. It is the inclination that God has nurtured the people on. There is no changing in God's creation. Such is the pure system, but most people do not know. |
| Qaribullah | Therefore set your face to the religion purely, the upright creation upon which He originated people. There is no changing of the creation of Allah. This is the valuable religion, although most people do not know ? |
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| George Sale | Wherefore be thou orthodox, and set thy face towards the true religion, the institution of God, to which He hath created mankind disposed: There is no change in what God hath created. This is the right religion; but the greater part of men know it not. |
| JM Rodwell | Set thou thy face then, as a true convert, towards the Faith which God hath made, and for which He hath made man. No change is there in the creation of God. This is the right Faith, but the greater part of men know it not. |
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| Asad | AND SO, set thy face steadfastly towards the [one ever-true] faith, [I.e., "surrender thy whole being"; the term "face" is often used metonymically in the sense of one's "whole being".] turning away from all that is false, [For this rendering of hanif, see note on 2:135.] in accordance with the natural disposition which God has instilled into man: [See 7:172 and the corresponding note. The term fitrah, rendered by me as "natural disposition", connotes in this context man's inborn, intuitive ability to discern between right and wrong, true and false, and, thus, to sense God's existence and oneness. Cf. the famous saying of the Prophet, quoted by Bukhari and Muslim: "Every child is born in this natural disposition; it is only his parents that later turn him into a `Jew', a `Christian', or a `Magian'." These three religious formulations, best known to the contemporaries of the Prophet, are thus contrasted with the "natural disposition" which, by definition, consists in man's instinctive cognition of God and self-surrender (Islam) to Him. (The term "parents" has here the wider meaning of "social influences" or "environment").] [for,] not to allow any change to corrupt what God has thus created [Lit., "no change shall there be [or "shall be made"] in God's creation (khalq)". i.e., in the natural disposition referred to above (Zamakhshari). In this context, the term tabdil ("change") obviously comprises the concept of "corruption".] - this is the [purpose of the one] ever-true faith; but most people know it not. |
ar-Rum 030:031
| 30:31 منيبين اليه واتقوه واقيموا الصلاة ولاتكونوا من المشركين |
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| Transliteration | Muneebeena ilayhi waittaqoohu waaqeemoo alssalata wala takoonoo mina almushrikeena |
| Literal | Returning to God/repenting/obeying to Him, and fear and obey Him, and keep up/start the prayers, and do not be from the sharers/takers of partners (with God). |
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| Yusuf Ali | Turn ye back in repentance to Him, and fear Him: establish regular prayers, and be not ye among those who join gods with Allah,- |
| Pickthal | Turning unto Him (only); and be careful of your duty unto Him and establish worship, and be not of those who ascribe partners (unto Him); |
| Arberry | turning to Him. And fear you Him, and perform the prayer, and be not of the idolaters, |
| Shakir | Turning to Him, and be careful of (your duty to) Him and keep up prayer and be not of the polytheists |
| Sarwar | Turn in repentance to Him. Have fear of Him. Be steadfast in your prayer. Do not be like the pagans |
| Khalifa | You shall submit to Him, reverence Him, observe the Contact Prayers (Salat), and - whatever you do - do not ever fall into idol worship. |
| Hilali/Khan | (Always) Turning in repentance to Him (only), and be afraid and dutiful to Him; and perform AsSalat (IqamatasSalat) and be not of AlMushrikoon (the disbelievers in the Oneness of Allah, polytheists, idolaters, etc.). |
| H/K/Saheeh | [Adhere to it], turning in repentance to Him, and fear Him and establish prayer and do not be of those who associate others with Allah |
| Malik | Turn in repentance to Him, fear Him, establish Salah (regular five times daily prayers) and do not be of the pagans[31] |
| QXP | Turn unto Him alone then, and be mindful of Him, and establish the Divine System and be not of the MUSHRIKEEN who ascribe authorities along with Him. (2:213). |
| Maulana Ali | Turning to Him; and keep your duty to Him, and keep up prayer and be not of the polytheists, |
| Free Minds | Turn to Him, and be aware of Him, and hold the contact-method, and do not be of those who set up partners. |
| Qaribullah | turning to Him. And fear Him, establish the prayer and do not be of the idolaters, |
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| George Sale | And be ye turned unto Him, and fear Him, and be constant at prayer, and be not idolaters. |
| JM Rodwell | And be ye turned to Him, and fear Him, and observe prayer, and be not of those who unite gods with God: |
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| Asad | [Turn, then, away from all that is false,] turning unto Him [alone]; and remain conscious of Him, and be constant in prayer, and be not among those who ascribe divinity to aught beside Him, |
ar-Rum 030:032
| 30:32 من الذين فرقوا دينهم وكانوا شيعا كل حزب بما لديهم فرحون |
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| Transliteration | Mina allatheena farraqoo deenahum wakanoo shiyaAAan kullu hizbin bima ladayhim farihoona |
| Literal | From those who separated (in) their religion, and they were groups/parties (sects) , each/every group/party (sect) with what (is) at them they are happy/rejoiced . |
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| Yusuf Ali | Those who split up their Religion, and become (mere) Sects,- each party rejoicing in that which is with itself! |
| Pickthal | Of those who split up their religion and became schismatics, each sect exulting in its tenets. |
| Arberry | even of those who have divided up their religion, and become sects, each several party rejoicing in what is theirs. |
| Shakir | Of those who divided their religion and became seas every sect rejoicing in what they had with them |
| Sarwar | who have divided themselves into various religious sects, each one happy with their own belief. |
| Khalifa | (Do not fall in idol worship,) like those who divide their religion into sects; each party rejoicing with what they have. |
| Hilali/Khan | Of those who split up their religion (i.e. who left the true Islamic Monotheism), and became sects, (i.e. they invented new things in the religion (Bidah), and followed their vain desires), each sect rejoicing in that which is with it. |
| H/K/Saheeh | [Or] of those who have divided their religion and become sects, every faction rejoicing in what it has. |
| Malik | - those who divide their religion into sects and become separate groups, each group rejoicing in its own circle.[32] |
| QXP | The MUSHRIKEEN who split up their religion, and become sects - each sect delighting in whatever beliefs they have. ((3:104), (6:160), (23:53), (42:13). Sectarianism is invariably based upon taking humans as 'authorities'). |
| Maulana Ali | Of those who split up their religion and become parties; every sect rejoicing in that which is with it. |
| Free Minds | Or like those who split-up their system, and they became sects, each group happy with what it had. |
| Qaribullah | those who have divided their religion, and become sects, each rejoicing in what they have. |
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| George Sale | Of those who have made a schism in their religion, and are divided into various sects; every sect rejoice in their own opinion. |
| JM Rodwell | Of those who have split up their religion, and have become sects, where every party rejoices in what is their own. |
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| Asad | [or] among those who have broken the unity of their faith and have become sects, each group delighting in but what they themselves hold [by way of tenets]. [See 6:159, 21:92 - 93 and 23:52 - 53, as well as the corresponding notes.] |
ar-Rum 030:033
| 30:33 واذا مس الناس ضر دعوا ربهم منيبين اليه ثم اذا اذاقهم منه رحمة اذا فريق منهم بربهم يشركون |
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| Transliteration | Wa-itha massa alnnasa durrun daAAaw rabbahum muneebeena ilayhi thumma itha athaqahum minhu rahmatan itha fareequn minhum birabbihim yushrikoona |
| Literal | And if harm touched the people, they called their Lord returning repenting/obeying to Him, then if He made them taste/experience from Him mercy, then a group/party/flock from them (are) with their Lord sharing/making partners. |
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| Yusuf Ali | When trouble touches men, they cry to their Lord, turning back to Him in repentance: but when He gives them a taste of Mercy as from Himself, behold, some of them pay part-worship to other god's besides their Lord,- |
| Pickthal | And when harm toucheth men they cry unto their Lord, turning to Him in repentance; then, when they have tasted of His mercy, behold! some of them attribute partners to their Lord |
| Arberry | When some affliction visits mankind, they call unto their Lord, turning to Him; then, when He lets them taste mercy from Him, lo, a party of them assign associates to their Lord, |
| Shakir | And when harm afflicts men, they call upon their Lord, turning to Him, then when He makes them taste of mercy from Him, lo! some of them begin to associate (others) with their Lord, |
| Sarwar | When people face hardship, they begin praying to their Lord and turn in repentance to Him. When they receive mercy from Him, a group of them begin to consider things equal to God, |
| Khalifa | When adversity afflicts the people, they turn to their Lord, totally devoting themselves to Him. But then, as soon as He showers them with mercy, some of them revert to idol worship. |
| Hilali/Khan | And when harm touches men, they cry sincerely only to their Lord (Allah), turning to Him in repentance, but when He gives them a taste of His Mercy, behold! a party of them associate partners in worship with their Lord. |
| H/K/Saheeh | And when adversity touches the people, they call upon their Lord, turning in repentance to Him. Then when He lets them taste mercy from Him, at once a party of them associate others with their Lord, |
| Malik | When an affliction befalls the people, they turn in prayer to their Lord in repentance. But when He let them taste a blessing from Him, lo! Some of them start committing shirk,[33] |
| QXP | Now when harm touches people they call unto their Lord, turning to Him alone. But as soon as He lets them taste Grace from Him, behold, some of them revert to worshiping their 'idols'. |
| Maulana Ali | And when harm afflicts men, they call upon their Lord, turning to Him, then when He makes them taste of mercy from Him, lo! some of them begin to associate (others) with their Lord, |
| Free Minds | And if harm afflicts the people, they call out sincerely to their Lord. But then, when He gives them a taste of His mercy, a group of them set up partners with their Lord! |
| Qaribullah | When affliction befalls mankind they turn to Him calling their Lord in prayer, but when He lets them taste His Mercy, some of them assign associates to their Lord, |
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| George Sale | When adversity befalleth men, they call upon their Lord, turning unto Him: Afterwards, when He hath caused them to taste of his mercy, behold, a part of them associate other deities with their Lord; |
| JM Rodwell | When some evil toucheth men, they turn to their Lord and call upon him: then when he hath made them taste his mercy, lo, a part of them join other gods with their Lord, |
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| Asad | NOW [thus it is:] when affliction befalls men, they cry out unto their Sustainer, turning unto Him [for help]; but as soon as He lets them taste of His grace, lo! some of them [begin to] ascribe to other powers a share in their Sustainer's divinity, [see note on 16:54.] |
ar-Rum 030:034
| 30:34 ليكفروا بمااتيناهم فتمتعوا فسوف تعلمون |
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| Transliteration | Liyakfuroo bima ataynahum fatamattaAAoo fasawfa taAAlamoona |
| Literal | To disbelieve with what We gave/brought them, so live long/enjoy, so you will/shall know. |
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| Yusuf Ali | (As if) to show their ingratitude for the (favours) We have bestowed on them! Then enjoy (your brief day); but soon will ye know (your folly). |
| Pickthal | So as to disbelieve in that which We have given them. (Unto such it is said): Enjoy yourselves awhile, but ye will come to know. |
| Arberry | that they may be ungrateful for what We have given them. 'Take your enjoyment; certainly you will soon know.' |
| Shakir | So as to be ungrateful for what We have given them; but enjoy yourselves (for a while), for you shall soon come to know. |
| Sarwar | because of their ingratitude for what We have given them. Let them enjoy themselves, but they will soon know (the consequences of their deeds). |
| Khalifa | Let them be unappreciative of what we have given them. Enjoy temporarily; you will surely find out. |
| Hilali/Khan | So as to be ungrateful for the graces which We have bestowed on them. Then enjoy (your short life); but you will come to know. |
| H/K/Saheeh | So that they will deny what We have granted them. Then enjoy yourselves, for you are going to know. |
| Malik | showing no gratitude for What We have given them. Enjoy yourselves; soon you will find out your folly.[34] |
| QXP | This is how they show ingratitude for the Guidance We have given them. Enjoy yourselves awhile, but soon you will come to know! |
| Maulana Ali | So as to be ungrateful for that which We have given them. So enjoy yourselves a while -- you will soon come to know. |
| Free Minds | So as to reject what We gave them. Enjoy then, for you will come to know. |
| Qaribullah | disbelieving in what We have given them. Enjoy, but you shall soon know. |
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| George Sale | to shew themselves ungrateful for the favours which We have bestowed on them. Enjoy therefore the vain pleasures of this life; but hereafter shall ye know the consequence. |
| JM Rodwell | Ungrateful for our favours! Enjoy yourselves then. But in the end ye shall know your folly. |
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| Asad | [as if] to prove their ingratitude for all that We have granted them! Enjoy, then, your [brief] life: but in time you will come to know [the truth]! |
ar-Rum 030:035
| 30:35 ام انزلنا عليهم سلطانا فهو يتكلم بما كانوا به يشركون |
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| Transliteration | Am anzalna AAalayhim sultanan fahuwa yatakallamu bima kanoo bihi yushrikoona |
| Literal | Or We descended on them a proof/evidence , so he/it converses/speaks with what they were with Him sharing/making partners. |
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| Yusuf Ali | Or have We sent down authority to them, which points out to them the things to which they pay part-worship? |
| Pickthal | Or have We revealed unto them any warrant which speaketh of that which they associate with Him? |
| Arberry | Or have We sent down any authority upon them, such as speaks of that they associate with Him? |
| Shakir | Or, have We sent down upon them an authority so that it speaks of that which they associate with Him? |
| Sarwar | Have We sent them any authority to speak in support of their idols? |
| Khalifa | Have we given them authorization that justifies their idolatry? |
| Hilali/Khan | Or have We revealed to them a Scripture, which speaks of that which they have been associating with Him? |
| H/K/Saheeh | Or have We sent down to them an authority, and it speaks of what they were associating with Him? |
| Malik | Have We sent down to them an authority, that speaks of the shirk which they are committing?[35] |
| QXP | Have We ever sent down to them any authority that tells them to commit SHIRK (associate others with God)? |
| Maulana Ali | Or, have We sent to them an authority so that it speaks of that which they associate with Him? |
| Free Minds | Or have We sent down to them a proof, which speaks to them of that which they have set up? |
| Qaribullah | Or have We sent down to them an authority that speaks of that they associate with Him? |
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| George Sale | Have We sent down unto them any authority, which speaketh of the false gods which they associate with Him? |
| JM Rodwell | Have we sent down to them any mandate which speaketh in favour of what they join with God? |
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| Asad | Have We ever bestowed upon them from on high a divine writ [Lit., "a warrant" or "authority" (sultan), in this context obviously denoting a revelation.] which would speak [with approval] of their worshipping aught beside Us? [Lit., "of that which they were wont to associate [with Us]". Cf. second paragraph of 35:43 and the corresponding note.] |
ar-Rum 030:036
| 30:36 واذا اذقنا الناس رحمة فرحوا بها وان تصبهم سيئة بما قدمت ايديهم اذا هم يقنطون |
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| Transliteration | Waitha athaqna alnnasa rahmatan farihoo biha wa-in tusibhum sayyi-atun bima qaddamat aydeehim itha hum yaqnatoona |
| Literal | And if We made the people taste/experience mercy, they became happy/delighted with it, and if a sin/crime (harm) hits/strikes them because (of) what their hands advanced/introduced , then they, they despair. |
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| Yusuf Ali | When We give men a taste of Mercy, they exult thereat: and when some evil afflicts them because of what their (own) hands have sent forth, behold, they are in despair! |
| Pickthal | And when We cause mankind to taste of mercy they rejoice therein; but if an evil thing befall them as the consequence of their own deeds, lo! they are in despair! |
| Arberry | And when We let men taste mercy, they rejoice in it; but if some evil befalls them for that their own hands have forwarded, behold, they despair. |
| Shakir | And when We make people taste of mercy they rejoice in it, and if an evil befall them for what their hands have already wrought, lo! they are in despair. |
| Sarwar | When people receive mercy, they are happy with it. However, when hardship befalls them because of their own deeds, they despair. |
| Khalifa | When we bestow mercy upon the people, they rejoice therein. But when adversity befalls them, as a consequence of their own works, they become despondent. |
| Hilali/Khan | And when We cause mankind to taste of mercy, they rejoice therein, but when some evil afflicts them because of (evil deeds and sins) that their (own) hands have sent forth, lo! They are in despair! |
| H/K/Saheeh | And when We let the people taste mercy, they rejoice therein, but if evil afflicts them for what their hands have put forth, immediately they despair. |
| Malik | When We give mankind a taste of blessing, they rejoice, but when some evil afflicts them because of their own misdeeds, lo! They are in despair.[36] |
| QXP | And thus it is: When We let people taste Grace they are quick to rejoice therein. But when adversity befalls them as a result of their own works - behold, they are in despair! (Constancy in personality is attainable only by living upright). |
| Maulana Ali | And when We make people taste of mercy they rejoice in it, and if an evil befall them for what their hands have already wrought, lo! they despair. |
| Free Minds | And if We grant the people a taste of mercy, they become happy with it, but if evil afflicts them for what they have done, they become in despair! |
| Qaribullah | When We give people a taste of mercy, they rejoice in it, but when evil befalls them through the forwarding of their own hands, they become despondent. |
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| George Sale | When We cause men to taste mercy, they rejoice therein; but if evil befalleth them, for that which their hands have before committed, behold, they despair. |
| JM Rodwell | When we cause men to taste mercy they rejoice in it; but if, for that which their hands have aforetime wrought, evil befall them, they despair. |
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| Asad | And [thus it is:] when we let men taste [Our] grace, they rejoice in it; but if evil befalls them as an outcome of what their own hands have wrought [See 4:79 and the corresponding note.] - lo! they lose all hope! |
ar-Rum 030:037
| 30:37 اولم يروا ان الله يبسط الرزق لمن يشاء ويقدر ان في ذلك لايات لقوم يؤمنون |
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| Transliteration | Awa lam yaraw anna Allaha yabsutu alrrizqa liman yashao wayaqdiru inna fee thalika laayatin liqawmin yu/minoona |
| Literal | Do they not see/understand that God spreads/extends the provision to whom He wills/wants, and He is capable/able ? That in that (are) evidences/signs (E) to a nation believing. |
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| Yusuf Ali | See they not that Allah enlarges the provision and restricts it, to whomsoever He pleases? Verily in that are Signs for those who believe. |
| Pickthal | See they not that Allah enlargeth the provision for whom He will, and straiteneth (it for whom He will). Lo! herein indeed are portents for folk who believe. |
| Arberry | Have they not seen that God outspreads and straitens His provision to whom He will? Surely in that are signs for a people who believe. |
| Shakir | Do they not see that Allah makes ample provision for whom He pleases, or straitens? Most surely there are signs in this for a people who believe. |
| Sarwar | Have they not seen how God increases the livelihood of whomever He wants and determines his share. In this there is evidence (of the truth) for the believing people. |
| Khalifa | Do they not realize that GOD increases the provision for whomever He wills, or reduces it? These should be lessons for people who believe. |
| Hilali/Khan | Do they not see that Allah enlarges the provision for whom He wills and straitens (it for whom He wills). Verily, in that are indeed signs for a people who believe. |
| H/K/Saheeh | Do they not see that Allah extends provision for whom He wills and restricts [it]? Indeed, in that are signs for a people who believe. |
| Malik | Do they not see that it is Allah Who gives abundantly to whom He pleases and sparingly to whom He wills? Surely there are signs in this example for those who believe.[37] |
| QXP | Have they not seen that Allah enlarges the provision on whatever nation it is, according to His Law, and restricts it likewise? Behold, herein indeed are Signs for nations who will believe in the Divine Laws. |
| Maulana Ali | See they not that Allah enlarges provision and straitens (it) for whom He pleases? Certainly there are signs in this for a people who believe. |
| Free Minds | Did they not see that God grants the provisions for whom He wills, and He is able? In that are signs for a people who believe. |
| Qaribullah | Do they not see that Allah outspreads and restricts His provision to whom He will? Surely, there are signs in this for those who believe. |
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| George Sale | Do they not see that God bestoweth provision abundantly on whom He pleaseth, and is sparing unto whom He pleaseth? Verily herein are signs unto people who believe. |
| JM Rodwell | See they not that God bestoweth full supplies on whom He pleaseth and giveth sparingly to whom He pleaseth? Signs truly are there herein to those who believe. |
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| Asad | Are they, then, not aware that it is God who grants abundant sustenance, or gives it in scant measure, unto whomever He wills? In this, behold, there are messages indeed for people who will believe! |
ar-Rum 030:038
| 30:38 فات ذا القربى حقه والمسكين وابن السبيل ذلك خير للذين يريدون وجه الله واولئك هم المفلحون |
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| Transliteration | Faati tha alqurba haqqahu waalmiskeena waibna alssabeeli thalika khayrun lillatheena yureedoona wajha Allahi waola-ika humu almuflihoona |
| Literal | So give/bring the relatives/relations/near his right/share , and the poorest of poor/poor oppressed, and the traveler/stranded traveler, that (is) best to those who want God's face/front/direction, and those are the successful/winners. |
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| Yusuf Ali | So give what is due to kindred, the needy, and the wayfarer. That is best for those who seek the Countenance, of Allah, and it is they who will prosper. |
| Pickthal | So give to the kinsman his due, and to the needy, and to the wayfarer. That is best for those who seek Allah's Countenance. And such are they who are successful. |
| Arberry | And give the kinsman his right, and the needy, and the traveller; that is better for those who desire God's Face; those they are the prosperers. |
| Shakir | Then give to the near of kin his due, and to the needy and the wayfarer; this is best for those who desire Allah's pleasure, and these it is who are successful. |
| Sarwar | Give the relatives, the destitute, and the needy travellers their share (of charity). It is better for those who want to please God and they will have everlasting happiness. |
| Khalifa | Therefore, you shall give the relatives their rightful share (of charity), as well as the poor, and the traveling alien. This is better for those who sincerely seek GOD's pleasure; they are the winners. |
| Hilali/Khan | So give to the kindred his due, and to AlMiskeen (the poor) and to the wayfarer. That is best for those who seek Allahs Countenance, and it is they who will be successful. |
| H/K/Saheeh | So give the relative his right, as well as the needy and the traveler. That is best for those who desire the countenance of Allah, and it is they who will be the successful. |
| Malik | O believers, give what is due to your relatives, the needy and the traveller in need. That is best for those who seek the pleasure of Allah and it is they who will attain felicity.[38] |
| QXP | Hence, give to the relative his God-given Right, and to the needy, and whose business has stalled, and who has lost his job, and whose hard-earned income is insufficient to meet the basic needs, and the homeless son of the street, the needy traveler and the one who has traveled to you for help. This is best for those who seek Allah's Approval, for, it is they who are truly successful. (The Divinely ordained Economic Order will ensure equity and prosperity for all). |
| Maulana Ali | So give to the near of kin his due, and to the needy and the wayfarer. This is best for those who desire Allah’s pleasure, and these it is who are successful. |
| Free Minds | So give the relative his due, and the poor, and the wayfarer. That is best for those who seek God's presence, and they are the successful ones. |
| Qaribullah | And give to the kinsman his due, and to the needy, and to the destitute traveler. That is best for those who desire the Face of Allah; such will surely prosper. |
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| George Sale | Give unto Him who is of kin to thee his reasonable due; and also to the poor, and the stranger: This is better for those who seek the face of God; and they shall prosper. |
| JM Rodwell | To him who is of kin to thee give his due, and to the poor and to the wayfarer: this will be best for those who seek the face of God; and with them it shall be well. |
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| Asad | Hence, give his due to the near of kin, as well as to the needy and the wayfarer; [Cf. 17:26.] this is best for all who seek God's countenance: for it is they, they that shall attain to a happy state! |
ar-Rum 030:039
| 30:39 ومااتيتم من ربا ليربو في اموال الناس فلا يربو عند الله ومااتيتم من زكاة تريدون وجه الله فاولئك هم المضعفون |
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| Transliteration | Wama ataytum min riban liyarbuwa fee amwali alnnasi fala yarboo AAinda Allahi wama ataytum min zakatin tureedoona wajha Allahi faola-ika humu almudAAifoona |
| Literal | And what you gave/brought from a growth/increase/any interest (mortgages etc.) to grow/increase in the people's properties/wealths , so (it) does not grow/increase at God, and what you gave/brought from charity/purification , you want/intend God's face/front/direction, so those, they are the doublers/multipliers. |
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| Yusuf Ali | That which ye lay out for increase through the property of (other) people, will have no increase with Allah: but that which ye lay out for charity, seeking the Countenance of Allah, (will increase): it is these who will get a recompense multiplied. |
| Pickthal | That which ye give in usury in order that it may increase on (other) people's property hath no increase with Allah; but that which ye give in charity, seeking Allah's Countenance, hath increase manifold. |
| Arberry | And what you give in usury, that it may increase upon the people's wealth, increases not with God; but what you give in alms, desiring God's Face, those -- they receive recompense manifold. |
| Shakir | And whatever you lay out as usury, so that it may increase in the property of men, it shall not increase with Allah; and whatever you give in charity, desiring Allah's pleasure-- it is these (persons) that shall get manifold. |
| Sarwar | God will not allow to increase whatever illegal interest you try to receive in order to increase your wealth at the expense of people's property. Whatever amount of zakat you give to please God will be doubled (for you). |
| Khalifa | The usury that is practiced to increase some people's wealth, does not gain anything at GOD. But if you give to charity, seeking GOD's pleasure, these are the ones who receive their reward manifold. |
| Hilali/Khan | And that which you give in gift (to others), in order that it may increase (your wealth by expecting to get a better one in return) from other peoples property, has no increase with Allah, but that which you give in Zakat seeking Allahs Countenance then those, they shall have manifold increase. |
| H/K/Saheeh | And whatever you give for interest to increase within the wealth of people will not increase with Allah. But what you give in zakah, desiring the countenance of Allah those are the multipliers. |
| Malik | That usury which you give to increase the wealth of people, does not increase with Allah: but the Zakah that you give to seek the pleasure of Allah, shall be repaid to you many times over.[39] |
| QXP | And the wealth you give in usury in order that it may increase on other people's money has no increase with Allah. But that you give in charity, seeking Allah's Approval, these are the ones who will have their return multiplied. (2:275-276), (3:129), (74:6). |
| Maulana Ali | And whatever you lay out at usury, so that it may increase in the property of men, it increases not with Allah; and whatever you give in charity, desiring Allah’s pleasure -- these will get manifold. |
| Free Minds | And any financial interest you have placed to grow in the people's money, it will not grow with God. And any contribution that you have placed seeking His presence, then those will be multiplied. |
| Qaribullah | That which you give in usury so that it increases in other people's wealth, will not increase with Allah; but the charity you give desiring the Face of Allah, to those, they shall be recompensed many times over. |
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| George Sale | Whatever ye shall give in usury, to be an increase of men's substance, shall not be increased by the blessing of God: But whatever ye shall give in alms, for God's sake, they shall receive a twofold reward. |
| JM Rodwell | Whatever ye put out at usury to increase it with the substance of others shall have no increase from God: but whatever ye shall give in alms, as seeking the face of God, shall be doubled to you. |
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| Asad | And [remember:] whatever you may give out in usury so that it might increase through [other] people's possessions will bring [you] no increase in the sight of God [This is the earliest mention of the term and concept of riba in the chronology of Quranic revelation. In its general, linguistic sense, this term denotes an "addition" to or an "increase" of a thing over and above its original size or amount; in the terminology of the Quran, it signifies any unlawful addition, by way of interest, to a sum of money or goods lent by one person or body of persons to another. Considering the problem in terms of the economic conditions prevailing at or before their time, most of the early Muslim jurists identified this "unlawful addition" with profits obtained through any kind of interest-bearing loans irrespective of the rate of interest and the economic motivation involved. With all this - as is evidenced by the voluminous juridical literature on this subject - Islamic scholars have not yet been able to reach an absolute agreement on the definition of riba: a definition, that is, which would cover all conceivable legal situations and positively respond to all the exigencies of a variable economic environment. In the words of Ibn Kathir (in his commentary on 2:275), "the subject of riba is one of the most difficult subjects for many of the scholars (ahl al-ilm)". It should be borne in mind that the passage condemning and prohibiting riba in legal terms (2:275 - 281) was the last revelation received by the Prophet, who died a few days later (cf. note on 2:281); hence, the Companions had no opportunity to ask him about the shari implications of the relevant injunction - so much so that even Umar ibn al-Khattabb is reliably reported to have said: "The last [of the Quran] that was revealed was the passage [lit.. "the verse"] on riba; and, behold, the Apostle of God passed away without [lit., "before"] having explained its meaning to us" (Ibn Hanbal, on the authority of Said ibn al-Musayyab). Nevertheless, the severity with which the Quran condemns riba and those who practice it furnishes - especially when viewed against the backgground of mankind's economic experiences during the intervening centuries - a sufficiently clear indication of its nature and its social as well as moral implications. Roughly speaking, the opprobrium of riba (in the sense in which this term is used in the Quran and in many sayings of the Prophet) attaches to profits obtained through interest-bearing loans involving an exploitation of the economically weak by the strong and resourceful: an exploitation characterized by the fact that the lender, while retaining full ownership of the capital loaned and having no legal concern with the purpose for which it is to be used or with the manner of its use, remains contractually assured of gain irrespective of any losses which the borrower may suffer in consequence of this transaction. With this definition in mind, we realize that the question as to what kinds of financial transactions fall within the category of riba is, in the last resort, a moral one, closely connected with the socio-economic motivation underlying the mutual relationship of borrower and lender; and, stated in purely economic terms, it is a question as to how profits and risks may be equitably shared by both partners to a loan transaction. It is, of course, impossible to answer this double question in a rigid, once-for-all manner: our answers must necessarily vary in accordance with the changes to which mans social and technological development - and, thus, his economic environment - is subject. Hence, while the Quranic condemnation of the concept and practice of riba is unequivocal and final, every successive Muslim generation is faced with the challenge of giving new dimensions and a fresh economic meaning to this term which, for want of a better word, may be rendered as "usury". In the
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ar-Rum 030:040
| 30:40 الله الذي خلقكم ثم رزقكم ثم يميتكم ثم يحييكم هل من شركائكم من يفعل من ذلكم من شئ سبحانه وتعالى عما يشركون |
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| Transliteration | Allahu allathee khalaqakum thumma razaqakum thumma yumeetukum thumma yuhyeekum hal min shuraka-ikum man yafAAalu min thalikum min shay-in subhanahu wataAAala AAamma yushrikoona |
| Literal | God (is) who created you, then He provided for you, then He makes you die, then He revives/makes you alive, are (there) from your partners (with God) who makes/does from that from a thing? His praise/glory and (He is) high, mighty, exalted and dignified about what they share/make partners (with Him). |
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| Yusuf Ali | It is Allah Who has created you: further, He has provided for your sustenance; then He will cause you to die; and again He will give you life. Are there any of your (false) "Partners" who can do any single one of these things? Glory to Him! and high is He above the partners they attribute (to him)! |
| Pickthal | Allah is He Who created you and then sustained you, then causeth you to die, then giveth life to you again. Is there any of your (so-called) partners (of Allah) that doeth aught of that? Praised and Exalted be He above what they associate (with Him)! |
| Arberry | God is He that created you, then He provided for you, then He shall make you dead, then He shall give you life; is there any of your associates does aught of that? Glory be to Him! High be He exalted above that they associate! |
| Shakir | Allah is He Who created you, then gave you sustenance, then He causes you to die, then brings you to life. Is there any of your associate-gods who does aught of it? Glory be to Him, and exalted be He above what they associate (with Him). |
| Sarwar | It is God who has created you and given you sustenance. He will make you die and will bring you back to life. Can any of your idols do such things? God is too Exalted to be considered equal to anything else. |
| Khalifa | GOD is the One who created you. He is the One who provides for you. He is the One who puts you to death. He is the One who resurrects you. Can any of your idols do any of these things? Be He glorified. He is much too exalted to have any partners. |
| Hilali/Khan | Allah is He Who created you, then provided food for you, then will cause you to die, then (again) He will give you life (on the Day of Resurrection). Is there any of your (socalled) partners (of Allah) that do anything of that ? Glory be to Him! And Exalted be He above all that (evil) they associate (with Him). |
| H/K/Saheeh | Allah is the one who created you, then provided for you, then will cause you to die, and then will give you life. Are there any of your partners who does anything of that? Exalted is He and high above what they associate with Him. |
| Malik | It is Allah Who has created you, then provides you your daily bread, then He causes you to die, and then He will bring you back to life. Is there any of your shoraka' (associates you have set up besides Allah) who can do any of these things? Glory be to Him, and exalted be He above the shirk these people commit.[40] |
| QXP | Allah is He Who has created you and then has provided you with sustenance, and then will cause you to die, and then will bring you to life again. Are there any of your 'partners' who can do any single one of these things? Glorious is He, and Sublimely Exalted Above the 'partners' they associate with Him. |
| Maulana Ali | Allah is He who created you, then He sustains you, then He causes you to die, then brings you to life. Is there any of your associate-gods who does aught of it? Glory be to Him, and exalted be He above what they associate (with Him)! |
| Free Minds | God who created you, then He provided for you, then He puts you to death, then He brings you to life. Is there any among the partners you set up that can do any of this? Be He glorified and exalted above what they set up. |
| Qaribullah | It is Allah who has created you and given you your provision. He will cause you to die, and will then revive you. Can any of your associates do any of that? Exalted is He above what they associate. |
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| George Sale | It is God who hath created you, and hath provided food for you: Hereafter will He cause you to die; and after that will He raise you again to life. Is there any of your false gods, who is able to do the least of these things? Praise be unto Him; and far be He removed from what they associate with Him! |
| JM Rodwell | It is God who created you-then fed you-then will cause you to die-then will make you alive. Is there any of your companion-gods who can do aught of these things? Praise be to Him! and far be He exalted above the gods they join with Him. |
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| Asad | IT IS GOD who has created you, and then has provided you with sustenance, and then will cause you to die, and then will bring you to life again. Can any of those beings or powers to whom you ascribe a share in His divinity [Lit., "any of your [God-] partners". Cf. note on 6:22.] do any of these things? Limitless is He in His glory, and sublimely exalted above anything to which men may ascribe a share in His divinity! |
ar-Rum 030:041
| 30:41 ظهر الفساد في البر والبحر بما كسبت ايدي الناس ليذيقهم بعض الذي عملوا لعلهم يرجعون |
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| Transliteration | Thahara alfasadu fee albarri waalbahri bima kasabat aydee alnnasi liyutheeqahum baAAda allathee AAamiloo laAAallahum yarjiAAoona |
| Literal | The corruption/disorder appeared/became visible in the shore/land and sea/ocean because (of) what the people's hands earned/gained/acquired to make them taste/experience some/part of what they made/did , maybe/perhaps they return. |
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| Yusuf Ali | Mischief has appeared on land and sea because of (the meed) that the hands of men have earned, that (Allah) may give them a taste of some of their deeds: in order that they may turn back (from Evil). |
| Pickthal | Corruption doth appear on land and sea because of (the evil) which men's hands have done, that He may make them taste a part of that which they have done, in order that they may return. |
| Arberry | Corruption has appeared in the land and sea, for that men's own hands have earned, that He may let them taste some part of that which they have done, that haply so they may return. |
| Shakir | Corruption has appeared in the land and the sea on account of what the hands of men have wrought, that He may make them taste a part of that which they have done, so that they may return. |
| Sarwar | Evil has spread over the land and the sea because of human deeds and through these God will cause some people to suffer so that perhaps they will return to Him. |
| Khalifa | Disasters have spread throughout the land and sea, because of what the people have committed. He thus lets them taste the consequences of some of their works, that they may return (to the right works). |
| Hilali/Khan | Evil (sins and disobedience of Allah, etc.) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds, etc.), that Allah may make them taste a part of that which they have done, in order that they may return (by repenting to Allah, and begging His Pardon). |
| H/K/Saheeh | Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness]. |
| Malik | Mischief (war between Roman and Persian empires) has appeared in the land and the sea in consequence of man’s own misdeeds. Through such wars Allah let people taste the fruit of their deeds, so that they may turn back from evil.[41] |
| QXP | Rampant corruption and disorder have appeared in the land and in the sea because of what people keep doing. He will let them taste some of their doings, so that they might return to the Right Path. |
| Maulana Ali | Corruption has appeared in the land and the sea on account of that which men’s hands have wrought, that He may make them taste a part of that which they have done, so that they may return. |
| Free Minds | Pollution has appeared in the land and the sea by the hands of mankind for what they earned. He will make them taste some of what they have done, perhaps they will revert. |
| Qaribullah | Corruption has appeared on land and sea with what the hands of the people earned. Therefore, they taste some of what they did in order that they return. |
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| George Sale | Corruption hath appeared by land and by sea, for the crimes which men's hands have committed; that it might make them to taste a part of the fruits of that which they have wrought, that peradventure they might turn from their evil ways. |
| JM Rodwell | Destruction hath appeared by land and by sea on account of what men's hands have wrought, that it might make them taste somewhat of the fruit of their doings, that haply they might turn to God. |
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| Asad | [Since they have become oblivious of God,] corruption has appeared on land and in the sea as an outcome of what men's hands have wrought: and so [The prefix li in li-yudhiqahum does not indicate here a purport or intent ("so that" or "in order that"), but is a lam al-aqibah, i.e., a prefix expressing a factual consequence (best rendered as "thereupon" or "and so").] He will let them taste [the evil of] some of their doings, so that they might return [to the right path]. [Thus, the growing corruption and destruction of our natural environment, so awesomely - if as yet only partially - demonstrated in our time, is here predicted as "an outcome of what men's hands have wrought", i.e., of that self-destructive - because utterly materialistic - inventiveness and frenzied activity which now threatens mankind with previously unimaginable ecological disasters: an unbridled pollution of land, air and water through industrial and urban waste, a progressive poisoning of plant and marine life, all manner of genetic malformations in men's own bodies through an ever widening use of drugs and seemingly "beneficial" chemicals, and the gradual extinction of many animal species essential to human well-being. To all this may be added the rapid deterioration and decomposition of man's social life, the all-round increase in sexual perversion, crime and violence, with, perhaps, nuclear annihilation as the ultimate stage: all of which is, in the last resort, an outcome of man's oblivion of God and, hence, of all absolute moral values, and their supersession by the belief that material "progress" is the only thing that matters.] |
ar-Rum 030:042
| 30:42 قل سيروا في الارض فانظروا كيف كان عاقبة الذين من قبل كان اكثرهم مشركين |
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| Transliteration | Qul seeroo fee al-ardi faonthuroo kayfa kana AAaqibatu allatheena min qablu kana aktharuhum mushrikeena |
| Literal | Say: "Walk/move/ride in the earth/Planet Earth, so see/wonder about how was those from before's end/turn (result), most of them were sharers/takers of partners (with God)." |
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| Yusuf Ali | Say: "Travel through the earth and see what was the end of those before (you): Most of them worshipped others besides Allah." |
| Pickthal | Say (O Muhammad, to the disbelievers): Travel in the land, and see the nature of the consequence for those who were before you! Most of them were idolaters. |
| Arberry | Say: 'Journey in the land, then behold how was the end of those that were before; most of them were idolaters.' |
| Shakir | Say: Travel in the land, then see how was the end of those before; most of them were polytheists. |
| Sarwar | (Muhammad), tell them, "Travel through the land to see how terrible was the end of those who lived before. Many of them were pagans. |
| Khalifa | Say, "Roam the earth and note the consequences for those before you." Most of them were idol worshipers. |
| Hilali/Khan | Say (O Muhammad SAW): "Travel in the land and see what was the end of those before (you)! Most of them were Mushrikoon (the disbelievers in the Oneness of Allah, polytheists, idolaters, etc.)." |
| H/K/Saheeh | Say, [O Muúammad], Travel through the land and observe how was the end of those before. Most of them were associators [of others with Allah]. |
| Malik | O Prophet, tell them: "Travel through the earth and see what was the end of those who have passed away before you: most of them were pagans (worshipped other gods besides Allah)."[42] |
| QXP | Say, "Travel in the land and notice the outcome of nations before you. Most of them worshiped idols in various forms (and ran man-made systems (30:31-32))" |
| Maulana Ali | Say: Travel in the land, then see what was the end of those before! Most of them were polytheists. |
| Free Minds | Say: "Roam the Earth and see how the end was for those before. Most of them had set up partners." |
| Qaribullah | Say: 'Journey in the land and see what was the end of those who were before you. Most of them were idolaters. ' |
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| George Sale | Say, go through the earth, and see what hath been the end of those who have been before you: The greater part of them were idolaters. |
| JM Rodwell | SAY: Journey through the land, and see what hath been the end of those who were before you! The greater part of them joined other gods with God. |
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| Asad | Say: "Go all over the earth, and behold what happened in the end to those [sinners] who lived before [you]: most of them were wont to ascribe divine qualities to things or beings other than God." [I.e., they worshipped material comfort and power, and thus lost sight of all spiritual values and, in the end, destroyed themselves.] |
ar-Rum 030:043
| 30:43 فاقم وجهك للدين القيم من قبل ان ياتي يوم لامرد له من الله يومئذ يصدعون |
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| Transliteration | Faaqim wajhaka lilddeeni alqayyimi min qabli an ya/tiya yawmun la maradda lahu mina Allahi yawma-ithin yassaddaAAoona |
| Literal | So keep up your face/front/direction to the religion, the straight/valuable , from before that a day/time comes, (there is) no return to it from God, (on) that day they declare openly/separate . |
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| Yusuf Ali | But set thou thy face to the right Religion before there come from Allah the Day which there is no chance of averting: on that Day shall men be divided (in two). |
| Pickthal | So set thy purpose resolutely for the right religion, before the inevitable day cometh from Allah. On that day mankind will be sundered- |
| Arberry | So set thy face to the true religion before there comes a day from God that cannot be turned back; on that day they shall be sundered apart. |
| Shakir | Then turn thy face straight to the right religion before there come from Allah the day which cannot be averted; on that day they shall become separated. |
| Sarwar | Be devoted to the upright religion before the coming of the inevitable day when no one can escape from God and people will either be sent to Paradise or hell." |
| Khalifa | Therefore, you shall devote yourself completely to this perfect religion, before a day comes which is made inevitable by GOD. On that day, they will be shocked. |
| Hilali/Khan | So set you (O Muhammad SAW) your face to (the obedience of Allah, your Lord) the straight and right religion (Islamic Monotheism), before there comes from Allah a Day which none can avert it. On that Day men shall be divided ((in two groups), a group in Paradise and a group in Hell). |
| H/K/Saheeh | So direct your face toward the correct religion before a Day comes from Allah of which there is no repelling. That Day, they will be divided. |
| Malik | Therefore stand firm in your devotion to the true faith before that Day arrives on which there will be no chance of averting from Allah. On that Day, they shall be divided in two groups.[43] |
| QXP | Set your purpose resolutely for the Perfect Religion, before the Inevitable Day comes from Allah. On that Day people will be in two groups. |
| Maulana Ali | Then set thyself, being upright, to the right religion before there come from Allah the day which cannot be averted: on that day they will be separated. |
| Free Minds | So establish yourself to the system which is straight, before a Day comes from God that none can avert. On that Day they shall be separated. |
| Qaribullah | Therefore in purity set your face to the religion, before there comes from Allah a Day that cannot be turned back. On that Day mankind will be separated. |
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| George Sale | Set thy face therefore towards the right religion, before the day cometh, which none can put back from God. On that day shall they be separated into two companies: |
| JM Rodwell | Set thy face then towards the right faith, ere the day come which none can hinder God from bringing on. On that day shall they be parted in twain: |
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| Asad | Set, then, thy face steadfastly towards the one ever-true faith, [See verse 30 above, as well as the corresponding notes; also 3:19 - "the only [true] religion in the sight of God is [man's] self-surrender unto Him".] ere there come from God a Day [of reckoning - the Day] which cannot be averted. On that Day all will be sundered: |
ar-Rum 030:044
| 30:44 من كفر فعليه كفره ومن عمل صالحا فلانفسهم يمهدون |
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| Transliteration | Man kafara faAAalayhi kufruhu waman AAamila salihan fali-anfusihim yamhadoona |
| Literal | Who disbelieved, so on him (is) his disbelief, and who made/did correct/righteous deeds, so to them selves they are preparing/paving.290 |
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| Yusuf Ali | Those who reject Faith will suffer from that rejection: and those who work righteousness will spread their couch (of repose) for themselves (in heaven): |
| Pickthal | Whoso disbelieveth must (then) bear the consequences of his disbelief, while those who do right make provision for themselves - |
| Arberry | Whoso disbelieves, his unbelief shall be charged against him; and whosoever does righteousness for themselves they are making provision, |
| Shakir | Whoever disbelieves, he shall be responsible for his disbelief, and whoever does good, they prepare (good) for their own souls, |
| Sarwar | Those who disbelieve do so against their own souls. Those who do good pave the way for their own benefit. |
| Khalifa | Whoever disbelieves, disbelieves to the detriment of his own soul, while those who lead a righteous life, do so to strengthen and develop their own souls. |
| Hilali/Khan | Whosoever disbelieves will suffer from his disbelief, and whosoever does righteous good deeds (by practising Islamic Monotheism), then such will prepare a good place (in Paradise) for themselves (and will be saved by Allah from His Torment). |
| H/K/Saheeh | Whoever disbelieves upon him is [the consequence of] his disbelief. And whoever does righteousness they are for themselves preparing, |
| Malik | Those who disbelieved will bear the burden of their disbelief, and those who have done good deeds will be made ready for their home in paradise,[44] |
| QXP | Whoever rejects the Truth will suffer from that rejection, whereas all who do constructive deeds, will make goodly provision for themselves. |
| Maulana Ali | Whoever disbelieves will be responsible for his disbelief; and whoever does good such prepare (good) for their own souls, |
| Free Minds | Whosoever rejects, then he will suffer his rejection; and whosoever does good works, then it is for themselves that they are preparing a good place. |
| Qaribullah | Those who disbelieve will be charged for their disbelief, while the righteous are making provision for themselves |
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| George Sale | Whoever shall have been an unbeliever, on Him shall his unbelief be charged; and whoever shall have done that which is right, shall spread themselves couches of repose in paradise; |
| JM Rodwell | Unbelievers on whom shall be their unbelief; and they who have wrought righteousness, and prepared for themselves couches of repose: |
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| Asad | he who has denied the truth will have to bear [the burden of] his denial, whereas all who did what is right and just will have made goodly provision for themselves, |
ar-Rum 030:045
| 30:45 ليجزي الذين امنوا وعملوا الصالحات من فضله انه لايحب الكافرين |
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| Transliteration | Liyajziya allatheena amanoo waAAamiloo alssalihati min fadlihi innahu la yuhibbu alkafireena |
| Literal | To reward/reimburse those who believed and made/did the correct/righteous deeds from His grace/blessing , that He truly does not love/like the disbelievers. |
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| Yusuf Ali | That He may reward those who believe and work righteous deeds, out of his Bounty. For He loves not those who reject Faith. |
| Pickthal | That He may reward out of His bounty those who believe and do good works. Lo! He loveth not the disbelievers (in His guidance). |
| Arberry | that He may recompense those who believe and do righteous deeds of His bounty; He loves not the unbelievers. |
| Shakir | That He may reward those who believe and do good out of His grace; surely He does not love the unbelievers. |
| Sarwar | God will reward the righteously striving believers through His favor. He does not love the unbelievers. |
| Khalifa | For He will generously recompense those who believe and lead a righteous life from His bounties. He does not love the disbelievers. |
| Hilali/Khan | That He may reward those who believe (in the Oneness of Allah Islamic Monotheism), and do righteous good deeds, out of His Bounty. Verily, He likes not the disbelievers. |
| H/K/Saheeh | That He may reward those who have believed and done righteous deeds out of His bounty. Indeed, He does not like the disbelievers. |
| Malik | so that He may, out of His mercy, reward those who have believed and done good deeds. Surely He does not like the disbelievers.[45] |
| QXP | That He may reward out of His Bounty, those who accept the Message, and work to help others. Verily, He does not love those who refuse to acknowledge the Truth. |
| Maulana Ali | That He may reward out of His grace those who believe and do good. Surely He loves not the disbelievers. |
| Free Minds | So that He will reward those that believe and do good works from His grace. He does not love the rejecters. |
| Qaribullah | so that He will recompense those who believe and do righteous deeds from His bounty. He does not love the unbelievers. |
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| George Sale | that He may reward those who shall believe, and work righteousness, of his abundant liberality; for He loveth not the unbelievers. |
| JM Rodwell | That of his bounty He may reward those who have believed and wrought righteousness; for the unbelievers He loveth not. |
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| Asad | so that He might reward, out of His bounty, those who have attained to faith and done righteous deeds. Verily, He does not love those who refuse to acknowledge the truth - |
ar-Rum 030:046
| 30:46 ومن اياته ان يرسل الرياح مبشرات وليذيقكم من رحمته ولتجري الفلك بامره ولتبتغوا من فضله ولعلكم تشكرون |
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| Transliteration | Wamin ayatihi an yursila alrriyaha mubashshiratin waliyutheeqakum min rahmatihi walitajriya alfulku bi-amrihi walitabtaghoo min fadlihi walaAAallakum tashkuroona |
| Literal | And from His evidences/signs that He sends the winds/breezes announcers of good news, and to make you taste/experience from His mercy, and the ship/ships to flow/pass with His order/command, and ask/wish/desire from His grace/favour/blessing, and maybe/perhaps you thank/be grateful. |
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| Yusuf Ali | Among His Signs is this, that He sends the Winds, as heralds of Glad Tidings, giving you a taste of His (Grace and) Mercy,- that the ships may sail (majestically) by His Command and that ye may seek of His Bounty: in order that ye may be grateful. |
| Pickthal | And of His signs is this: He sendeth herald winds to make you taste His mercy, and that the ships may sail at His command, and that ye may seek his favour, and that haply ye may be thankful. |
| Arberry | And of His signs is that He looses the winds, bearing good tidings and that He may let you taste of His mercy, and that the ships may run at His commandment, and that you may seek His bounty; haply so you will be thankful. |
| Shakir | And one of His signs is that He sends forth the winds bearing good news, and that He may make your taste of His mercy, and that the ships may run by His command, and that you may seek of His grace, and that you may be grateful. |
| Sarwar | Some evidence of His existence is His sending the glad-news-bearing winds so that He would let you to receive His mercy, cause the ships to sail by His command, and let you seek His favor so that perhaps you would give Him thanks. |
| Khalifa | Among His proofs is that He sends the winds with good omen, to shower you with His mercy, and to allow the ships to run in the sea in accordance with His rules, and for you to seek His bounties (through commerce), that you may be appreciative. |
| Hilali/Khan | And among His Signs is this, that He sends the winds as glad tidings, giving you a taste of His Mercy (i.e. rain), and that the ships may sail at His Command, and that you may seek of His Bounty, in order that you may be thankful. |
| H/K/Saheeh | And of His signs is that He sends the winds as bringers of good tidings and to let you taste His mercy and so the ships may sail at His command and so you may seek of His bounty, and perhaps you will be grateful. |
| Malik | Of His signs is that He sends the winds as bearers of good news, and that He may let you taste His blessing, and your ships may sail by His command, and that you may seek of His bounty, and that you may be grateful.[46] |
| QXP | And of His Signs is this: He sends forth the winds that bear glad tiding, so that He might give you a taste of His Grace. And that ships might sail at His Command and so that you might go about seeking His Bounty, and that you might have cause to be grateful. |
| Maulana Ali | And of His signs is this, that He sends forth the winds bearing good news, and that He may make you taste of His mercy, and that the ships may glide by His command, and that you may seek His grace, and that you may be grateful. |
| Free Minds | And from His signs is that He sends the winds with glad tidings, and to give you a taste of His mercy, and so that the ships may sail by His command, and that you may seek of His bounty; perhaps you will be thankful. |
| Qaribullah | And of His signs is that He looses the winds as bearers of glad tidings, so that He lets you taste His Mercy and that the ships may sail at His command in order that you can seek His bounty and be thankful. |
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| George Sale | Of his signs one is, that He sendeth the winds, bearing welcome tidings of rain, that He may cause you to taste of his mercy; and that ships may sail at his command, that ye may seek to enrich your selves of his abundance by commerce; and that ye may give thanks. |
| JM Rodwell | And one of his signs is that He sendeth the winds with glad tidings of rain, both that He may cause you to taste his mercy, and that ships may sail at his command, that out of his bounties ye may seek wealth, and that haply ye may render thanks. |
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| Asad | for among His wonders is this: He sends forth [His messages as He sends forth] the winds that bear glad tidings, [The mention of God's messages, interpolated by me between brackets, is justified by the verses which precede and follow this passage. Moreover, it is only by means of such an interpolation that the symbolic purport of the above reference to "the winds that bear glad tidings" can be made fully obvious.] so that He might give you a taste of His grace [through life-giving rains], and that ships might sail at His behest, and that you might go about in quest of some of His bounties, and that you might have cause to be grateful. |
ar-Rum 030:047
| 30:47 ولقد ارسلنا من قبلك رسلا الى قومهم فجاؤوهم بالبينات فانتقمنا من الذين اجرموا وكان حقا علينا نصر المؤمنين |
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| Transliteration | Walaqad arsalna min qablika rusulan ila qawmihim fajaoohum bialbayyinati faintaqamna mina allatheena ajramoo wakana haqqan AAalayna nasru almu/mineena |
| Literal | And We had sent from before you messengers to their nation, so they came to them with the evidences, so We revenged/punished from those who committed crimes/sins, and (it) was truly/deservedly on Us the believers' victory/aid. |
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| Yusuf Ali | We did indeed send, before thee, messengers to their (respective) peoples, and they came to them with Clear Signs: then, to those who transgressed, We meted out Retribution: and it was due from Us to aid those who believed. |
| Pickthal | Verily We sent before thee (Muhammad) messengers to their own folk. Then we took vengeance upon those who were guilty (in regard to them). To help believers is ever incumbent upon Us. |
| Arberry | Indeed, We sent before thee Messengers unto their people, and they brought them the clear signs; then We took vengeance upon those who sinned; and it was ever a duty incumbent upon Us, to help the believers. |
| Shakir | And certainly We sent before you messengers to their people, so they came to them with clear arguments, then We gave the punishment to those who were guilty; and helping the believers is ever incumbent on Us. |
| Sarwar | (Muhammad), We had sent before you Our Messengers to their people. The Messengers showed them clear miracles and We took revenge on the criminals. It was necessary for Us to help the believers. |
| Khalifa | We have sent messengers before you to their people, with profound signs. Subsequently, we punished those who transgressed. It is our duty that we grant victory to the believers. |
| Hilali/Khan | And indeed We did send Messengers before you (O Muhammad SAW) to their own peoples. They came to them with clear proofs, then, We took vengeance on those who committed crimes (disbelief, setting partners in worship with Allah, sins, etc.), and (as for) the believers it was incumbent upon Us to help (them). |
| H/K/Saheeh | And We have already sent messengers before you to their peoples, and they came to them with clear evidences; then We took retribution from those who committed crimes, and incumbent upon Us was support of the believers. |
| Malik | We sent before you Messengers to their respective people, and they brought them clear signs. Some rejected them while others believed, then We subjected the guilty ones to Our retribution and We aided the believers - it is due on Us to help the Believers.[47] |
| QXP | And indeed, We did send Messengers before you to their respective people - and they brought them clear evidence of the Truth. And then, We (Our Law of Requital) inflicted Our retribution on those who stole the fruit of others' labor and violated human rights. And We have made it incumbent upon Us to help the believers. |
| Maulana Ali | And certainly We sent before thee messengers to their people, so they came to them with clear arguments, then We punished those who were guilty. And to help believers is ever incumbent on Us. |
| Free Minds | And We have sent before you messengers to their people, so they came to them with clear proofs, then We took revenge on those who were criminals, and it is an obligation for Us to grant victory to the believers. |
| Qaribullah | Before you We sent other Messengers to their people; and they came with clear signs. We took revenge upon the sinners, and it was an incumbent duty upon Us to give victory to the believers. |
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| George Sale | We sent Apostles, before thee, unto their respective people, and they came unto them with evident proofs: And We took vengeance on those who did wickedly; and it was incumbent on Us to assist the true believers. |
| JM Rodwell | We have sent apostles before thee to their peoples, and they presented themselves to them with clear proofs of their mission; and while it behoved us to succour the faithful, we took vengeance on the guilty. |
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| Asad | And indeed, [O Muhammad, even] before thee did We send forth apostles - each one unto his own people [Lit., "did We send apostles to their [own] people": see note on 10:74.] - and they brought them all evidence of the truth: and then, [by causing the believers to triumph,] We inflicted Our retribution upon those who [deliberately] did evil: for We had willed it upon Ourselves to succour the believers. |
ar-Rum 030:048
| 30:48 الله الذي يرسل الرياح فتثير سحابا فيبسطه في السماء كيف يشاء ويجعله كسفا فترى الودق يخرج من خلاله فاذا اصاب به من يشاء من عباده اذا هم يستبشرون |
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| Transliteration | Allahu allathee yursilu alrriyaha fatutheeru sahaban fayabsutuhu fee alssama-i kayfa yashao wayajAAaluhu kisafan fatara alwadqa yakhruju min khilalihi fa-itha asaba bihi man yashao min AAibadihi itha hum yastabshiroona |
| Literal | God is who sends the winds/breezes so it spreads/agitates clouds, so He spreads/extends it in the sky how He wills/wants, and He makes it pieces, so you see the rain appears/emerges from in between and around it, so when He struck with it whom He wills/wants from His worshippers/slaves , then they are announcing good news/cheerful . |
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| Yusuf Ali | It is Allah Who sends the Winds, and they raise the Clouds: then does He spread them in the sky as He wills, and break them into fragments, until thou seest rain-drops issue from the midst thereof: then when He has made them reach such of his servants as He wills behold, they do rejoice!- |
| Pickthal | Allah is He Who sendeth the winds so that they raise clouds, and spreadeth them along the sky as pleaseth Him, and causeth them to break and thou seest the rain downpouring from within them. And when He maketh it to fall on whom He will of His bondmen, lo! they rejoice; |
| Arberry | God is He that looses the winds, that stir up clouds; and He spreads them in heaven how He will, and shatters them; then thou seest the rain issuing out of the midst of them, and when He smites with it whomsoever of His servants He will, lo, they rejoice, |
| Shakir | Allah is he Who sends forth the winds so they raise a cloud, then He spreads it forth in the sky as He pleases, and He breaks it up so that you see the rain coming forth from inside it; then when He causes it to fall upon whom He pleases of His servants, lo! they are joyful |
| Sarwar | It is God who sends the winds to raise the clouds. He spreads them in the sky as He wants, then He intensifies them, and then you can see the rain coming down from the cloud. When He sends it down upon whichever of His servants He wants, they rejoice |
| Khalifa | GOD is the One who sends the winds, to stir up clouds, to be spread throughout the sky in accordance with His will. He then piles the clouds up, then you see the rain coming down therefrom. When it falls on whomever He chooses from among His servants, they rejoice. |
| Hilali/Khan | Allah is He Who sends the winds, so they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst! Then when He has made them fall on whom of His slaves as He will, lo! they rejoice! |
| H/K/Saheeh | It is Allah who sends the winds, and they stir the clouds and spread them in the sky however He wills, and He makes them fragments so you see the rain emerge from within them. And when He causes it to fall upon whom He wills of His servants, immediately they rejoice |
| Malik | It is Allah Who sends the winds to raise the clouds, then He spreads them in the sky and breaks them into fragments as He pleases, then you see raindrops falling from their midst. When He showers this rain upon those of His servants whom He pleases, lo! They are filled with joy,[48] |
| QXP | (Divine Guidance is a blessing for humanity just as) it is Allah Who sends forth the winds that raise clouds, and then spreads them along the high atmosphere according to His Laws. And causes them to pile up and then break and you see the rain pouring down from within them. And when He makes it to fall on His servants by His Laws, behold, they rejoice. |
| Maulana Ali | Allah is He Who sends forth the winds, so they raise a cloud, then He spreads it forth in the sky as He pleases, and He breaks it, so that you see the rain coming forth from inside it; then when He causes it to fall upon whom He pleases of His servants, lo! they rejoice -- |
| Free Minds | God Who sends the winds, so they raise clouds, and He spreads them in the sky as He wishes, then He turns them into joined pieces, then you see the rain drops come forth from their midst. Then when He makes them fall on whomever He wills of His servants, they rejoice! |
| Qaribullah | It is Allah who looses the winds that stir the clouds. He spreads them as He will in heaven and disperses them, so that you can see the rain falling from their midst. When He smites with it whom He will of His worshipers they rejoice, |
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| George Sale | It is God who sendeth the winds, and raiseth the clouds, and spreadeth the same in the heaven, as He pleaseth; and afterwards disperseth the same: And thou mayest see the rain issuing from the midst thereof; and when He poureth the same down on such of his servants as He pleaseth, behold, they are filled with joy; |
| JM Rodwell | It is God who sendeth the winds and uplifteth the clouds, and, as He pleaseth, spreadeth them on high, and breaketh them up; and thou mayest see the rain issuing from their midst; and when He poureth it down on such of his servants as He pleaseth, lo! they |
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| Asad | It is God who sends forth the winds [of hope], [As in verse 46 above, the reference to "the winds" has here a symbolic significance, namely, spiritual life and hope; hence my interpolation.] so that they raise a cloud - whereupon He spreads it over the skies as He wills, and causes it to break up so that thou seest rain issue from within it: and as soon as He causes it to fall upon whomever He wills of His servants - lo! they rejoice, |
ar-Rum 030:049
| 30:49 وان كانوا من قبل ان ينزل عليهم من قبله لمبلسين |
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| Transliteration | Wa-in kanoo min qabli an yunazzala AAalayhim min qablihi lamubliseena |
| Literal | And that truly they were from before that (E) it be made to descend on them, from before it, confused/dumbfounded (E). |
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| Yusuf Ali | Even though, before they received (the rain) - just before this - they were dumb with despair! |
| Pickthal | Though before that, even before it was sent down upon them, they were in despair. |
| Arberry | although before it was sent down on them before that they had been in despair. |
| Shakir | Though they were before this, before it was sent down upon them, confounded in sure despair. |
| Sarwar | at the rainfall, though before that they had been in despair. |
| Khalifa | Before it fell on them, they had resorted to despair. |
| Hilali/Khan | And verily before that (rain), just before it was sent down upon them, they were in despair! |
| H/K/Saheeh | Although they were, before it was sent down upon them before that, in despair. |
| Malik | though before its coming they may have lost all hope.[49] |
| QXP | Even though before that, before it was sent down upon them, they were in despair. |
| Maulana Ali | Though they were before this, before it was sent down upon them, in sure despair. |
| Free Minds | Even though just before He sent it down to them, they were in despair! |
| Qaribullah | though before its coming they had despaired. |
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| George Sale | although before it was sent down unto them, before such relief, they were despairing. |
| JM Rodwell | Even they who before it was sent down to them, were in mute despair. |
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| Asad | even though a short while ago, [just] before it was sent down upon them, they had abandoned all hope! |
ar-Rum 030:050
| 30:50 فانظر الى اثار رحمة الله كيف يحيي الارض بعد موتها ان ذلك لمحيي الموتى وهو على كل شئ قدير |
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| Transliteration | Faonthur ila athari rahmati Allahi kayfa yuhyee al-arda baAAda mawtiha inna thalika lamuhyee almawta wahuwa AAala kulli shay-in qadeerun |
| Literal | So look/wonder about to God's mercy's tracks/marks/signs, how He revives/makes alive the Earth/land after its death/lifelessness, that truly that (is) reviving the deads, and He is on every thing capable/able. |
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| Yusuf Ali | Then contemplate (O man!) the memorials of Allah's Mercy!- how He gives life to the earth after its death: verily the same will give life to the men who are dead: for He has power over all things. |
| Pickthal | Look, therefore, at the prints of Allah's mercy (in creation): how He quickeneth the earth after her death. Lo! He verily is the Quickener of the Dead, and He is Able to do all things. |
| Arberry | So behold the marks of God's mercy, how He quickens the earth after it was dead; surely He is the quickener of the dead, and He is powerful over everything. |
| Shakir | Look then at the signs of Allah's mercy, how He gives life to the earth after its death, most surely He will raise the dead to life; and He has power over all things. |
| Sarwar | Look at the traces of the mercy of God, how He has revived the dead earth. God revives the dead; He has power over all things. |
| Khalifa | You shall appreciate GOD's continuous mercy, and how He revives the land that has been dead. He will just as certainly resurrect the dead. He is Omnipotent. |
| Hilali/Khan | Look then at the effects (results) of Allahs Mercy, how He revives the earth after its death. Verily! That (Allah) Who revived the earth after its death shall indeed raise the dead (on the Day of Resurrection), and He is Able to do all things. |
| H/K/Saheeh | So observe the effects of the mercy of Allah how He gives life to the earth after its lifelessness. Indeed, that [same one] will give life to the dead, and He is over all things competent. |
| Malik | Just look at the traces of Allah’s Mercy! How He gives life to the earth after its death. Surely the same way He will give life to the dead; for He has power over all things.[50] |
| QXP | Behold then these Signs of Allah's Grace - how He revives the earth after it had been lifeless. Verily, He is the Reviver of the Dead, and He is the Appointer of due measure of all things. (Similarly, His Guidance can revive individuals and nations). |
| Maulana Ali | Look then at the signs of Allah’s mercy, how He gives life to the earth after its death. Surely He is the Quickener of the dead; and He is Possessor of power over all things. |
| Free Minds | So look at the effects of God's mercy, how He revives the land after its death. Such is the One who will revive the dead, and He is capable of all things. |
| Qaribullah | Look then at the marks of Mercy of Allah; how He revives the earth after its death. He is the Reviver of the dead. He has power over all things. |
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| George Sale | Consider therefore the traces of God's mercy; how He quickeneth the earth, after its state of death: Verily the same will raise the dead; for He is almighty. |
| JM Rodwell | Look then at the traces of God's mercy-how after its death he quickeneth the earth! This same God will surely quicken the dead, for to all things His might is equal. |
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| Asad | Behold, then, [O man,] these signs of God's grace - how He gives life to the earth after it had been lifeless! Verily, this Selfsame [God] is indeed the One that can bring the dead back to life: for He has the power to will anything! |
ar-Rum 030:051
| 30:51 ولئن ارسلنا ريحا فراوه مصفرا لظلوا من بعده يكفرون |
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| Transliteration | Wala-in arsalna reehan faraawhu musfarran lathalloo min baAAdihi yakfuroona |
| Literal | And if (E) We sent a wind/breeze so they saw it yellow/yellowish, they would have continued/remained from after it disbelieving. |
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| Yusuf Ali | And if We (but) send a Wind from which they see (their tilth) turn yellow,- behold, they become, thereafter, Ungrateful (Unbelievers)! |
| Pickthal | And if We sent a wind and they beheld it yellow, they verily would still continue in their disbelief. |
| Arberry | But if We loose a wind, and they see it growing yellow, they remain after that unbelievers. |
| Shakir | And if We send a wind and they see it to be yellow, they would after that certainly continue to disbelieve |
| Sarwar | Even if We had sent the wind and caused (the plants) to turn yellow and to fade away, they would still have remained in disbelief. |
| Khalifa | Had we sent upon them instead a yellow sandstorm, they would have continued to disbelieve. |
| Hilali/Khan | And if We send a wind (which would spoil the green growth (tilth) brought up by the previous rain), and they see (their tilth) turn yellow, behold, they then after their being glad, would become unthankful (to their Lord Allah as) disbelievers. |
| H/K/Saheeh | But if We should send a [bad] wind and they saw [their crops] turned yellow, they would remain thereafter disbelievers. |
| Malik | And if We send a wind which turns their crops yellow, behold they will become even more firm in their disbelief.[51] |
| QXP | But thus it is: if We send a wind and they behold it yellow (sand-storm), verily, they still continue in rejection of the Truth (that all things in the Universe take place according to Divine Laws). |
| Maulana Ali | And if We send a wind and they see it yellow, they would after that certainly continue to disbelieve. |
| Free Minds | And if We chose to send a wind and they see it turn yellow, then they will continue to be rejecters after it. |
| Qaribullah | Yet if We sent a wind so they see it yellow, indeed after that they would still be unbelievers. |
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| George Sale | Yet if We should send a blasting wind, and they should see their corn yellow and burnt up, they would surely become ungrateful, after our former favours. |
| JM Rodwell | Yet should we send a blast, and should they see their harvest turn yellow, they would afterwards shew themselves ungrateful. |
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| Asad | But thus it is: if [The particle la in (lit., "indeed, if ...") is often used in the Quran to express the recurrent, typical character of the attitude or situation referred to in the sequence; in all such cases it may be suitably rendered as "thus it is: if ...", etc.] We send a wind [that scorches their land], and they see it turn yellow, they begin, after that [erstwhile joy], to deny the truth [of Our almightiness and grace]! [For a full explanation of this verse, see 11:9 and the corresponding notes.] |
ar-Rum 030:052
| 30:52 فانك لاتسمع الموتى ولاتسمع الصم الدعاء اذا ولوا مدبرين |
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| Transliteration | Fa-innaka la tusmiAAu almawta wala tusmiAAu alssumma aldduAAaa itha wallaw mudbireena |
| Literal | So that you do not make the deads hear/listen, and nor make the deaf hear/listen the call/prayer , if they turned away giving (their) backs. |
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| Yusuf Ali | So verily thou canst not make the dead to hear, nor canst thou make the deaf to hear the call, when they show their backs and turn away. |
| Pickthal | For verily thou (Muhammad) canst not make the dead to hear, nor canst thou make the deaf to hear the call when they have turned to flee. |
| Arberry | Thou shalt not make the dead to hear, neither shalt thou make the deaf to hear the call when they turn about, retreating. |
| Shakir | For surely you cannot, make the dead to hear and you cannot make the deaf to hear the call, when they turn back and |
| Sarwar | You cannot make the dead listen, nor the deaf hear. Thus, they, (the disbelievers), turn away on their heels. |
| Khalifa | You cannot make the dead, nor the deaf, hear the call, once they turn away. |
| Hilali/Khan | So verily, you (O Muhammad SAW) cannot make the dead to hear (i.e. the disbelievers, etc.), nor can you make the deaf to hear the call, when they show their backs, turning away. |
| H/K/Saheeh | So indeed, you will not make the dead hear, nor will you make the deaf hear the call when they turn their backs, retreating. |
| Malik | O Prophet, you cannot make the dead hear you, nor can you make the deaf hear your call especially when they have turned their backs and are running away;[52] |
| QXP | And verily, you cannot make the dead to hear, nor can you make the deaf of heart to hear the call when they turn their backs and go away. |
| Maulana Ali | So surely thou canst not make the dead to hear, nor canst thou make the deaf to hear the call, when they turn back retreating. |
| Free Minds | You cannot make the dead listen, nor can you make the deaf hear the call when they have turned their backs. |
| Qaribullah | You cannot make the dead hear you, nor can you make the deaf hear the call when they retreat, turning about. |
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| George Sale | Thou canst not make the dead to hear, neither canst thou make the deaf to hear thy call, when they retire and turn their backs; |
| JM Rodwell | Thou canst not make the dead to hear, neither canst thou make the deaf to hear the call, when they withdraw and turn their backs: |
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| Asad | And, verily, thou canst not make the dead hear: and [so, too,] thou canst not make the deaf [of heart] hear this call when they turn their backs [on thee] and go away, |
ar-Rum 030:053
| 30:53 وماانت بهاد العمي عن ضلالتهم ان تسمع الا من يؤمن باياتنا فهم مسلمون |
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| Transliteration | Wama anta bihadi alAAumyi AAan dalalatihim in tusmiAAu illa man yu/minu bi-ayatina fahum muslimoona |
| Literal | And you are not with guiding the blind/misguided from their misguidance, you make none hear/listen except who believes with (in) Our verses/evidences , so they are Moslems/submitters . |
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| Yusuf Ali | Nor canst thou lead back the blind from their straying: only those wilt thou make to hear, who believe in Our signs and submit (their wills in Islam). |
| Pickthal | Nor canst thou guide the blind out of their error. Thou canst make none to hear save those who believe in Our revelations so that they surrender (unto Him). |
| Arberry | Thou shalt not guide the blind out of their error neither shalt thou make any to hear except for such as believe in Our signs, and so surrender. |
| Shakir | Nor can you lead away the blind out of their error. You cannot make to hear any but those who believe in Our communications so they shall submit. |
| Sarwar | You cannot guide the straying blind. You can make no one listen except those who believe in Our revelations and are Muslims. |
| Khalifa | Nor can you guide the blind out of their straying. You can only be heard by those who believe in our revelations, and decide to become submitters. |
| Hilali/Khan | And you (O Muhammad SAW) cannot guide the blind from their straying; you can make to hear only those who believe in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), and have submitted to Allah in Islam (as Muslims). |
| H/K/Saheeh | And you cannot guide the blind away from their error. You will only make hear those who believe in Our verses so they are Muslims [in submission to Allah]. |
| Malik | nor can you guide the blind out of their error. None will hear you save those who believe in Our revelations and submit themselves as Muslims.[53] |
| QXP | Nor can you bring the blind of heart out of their straying. You can make none to hear except those who believe in Our Messages (using their Vision) and are willing to live in submission to God. |
| Maulana Ali | Nor canst thou guide the blind out of their error. Thou canst make none to hear but those who believe in Our messages, so they submit. |
| Free Minds | Nor can you enlighten the blind from their straying; but you can only make those who believe in Our revelations listen, for they have surrendered. |
| Qaribullah | You cannot guide the blind out of their error. Nor shall you make any to hear except those who believe in Our verses, and are submissive. |
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| George Sale | neither canst thou direct the blind out of their error: Thou shalt make none to hear, except him who shall believe in our signs; for they are resigned unto Us. |
| JM Rodwell | Neither canst thou guide the blind out of their error: in sooth, none shalt thou make to hear, save him who shall believe in our signs: for they are resigned to our will (Muslims). |
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| Asad | just as thou canst not lead the blind [of heart] out of their error: none canst thou make hear [thy call] save such as [are willing to] believe in Our messages, and thus surrender themselves unto Us. [Cf. the identical passage in 27:80-81 and the corresponding note.] |
ar-Rum 030:054
| 30:54 الله الذي خلقكم من ضعف ثم جعل من بعد ضعف قوة ثم جعل من بعد قوة ضعفا وشيبة يخلق مايشاء وهو العليم القدير |
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| Transliteration | Allahu allathee khalaqakum min daAAfin thumma jaAAala min baAAdi daAAfin quwwatan thumma jaAAala min baAAdi quwwatin daAAfan washaybatan yakhluqu ma yashao wahuwa alAAaleemu alqadeeru |
| Literal | God (is) who created you from weakness then He created/put from after weakness power/strength, then He created/put from after power/strength weakness, and white or gray (old aged), He creates what He wills/wants, and He is the knowledgeable, the capable/able . |
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| Yusuf Ali | It is Allah Who created you in a state of (helpless) weakness, then gave (you) strength after weakness, then, after strength, gave (you weakness and a hoary head: He creates as He wills, and it is He Who has all knowledge and power. |
| Pickthal | Allah is He Who shaped you out of weakness, then appointed after weakness strength, then, after strength, appointed weakness and grey hair. He createth what He will. He is the Knower, the Mighty. |
| Arberry | God is He that created you of weakness, then He appointed after weakness strength, then after strength He appointed weakness and grey hairs; He creates what He will, and He is the All-knowing, the All-powerful. |
| Shakir | Allah is He Who created you from a state of weakness then He gave strength after weakness, then ordained weakness and hoary hair after strength; He creates what He pleases, and He is the Knowing, the Powerful. |
| Sarwar | It is God who has created you weak, then, given you strength after your weakness and caused you to become weak and old after being strong. He creates whatever He wants. He is All-knowing and All-powerful. |
| Khalifa | GOD is the One who created you weak, then granted you after the weakness strength, then substituted after the strength weakness and gray hair. He creates whatever He wills. He is the Omniscient, the Omnipotent. |
| Hilali/Khan | Allah is He Who created you in (a state of) weakness, then gave you strength after weakness, then after strength gave (you) weakness and grey hair. He creates what He wills. And it is He Who is the AllKnowing, the AllPowerful (i.e. Able to do all things). |
| H/K/Saheeh | Allah is the one who created you from weakness, then made after weakness strength, then made after strength weakness and white hair. He creates what He wills, and He is the Knowing, the Competent. |
| Malik | It is Allah Who has created you in a state of helplessness as a baby, then gave you strength to come out of helplessness in youth, then after strength again helplessness and grey hair in old age. He creates whatever He wills and it is He Who is the All- knowing, the Almighty.[54] |
| QXP | It is Allah who creates you weak (as infants), then gives you after the weak state strength, then substitutes after the strength weakness and gray hair. All this happens according to His Laws of Creation. And He is the Knower, the Able. |
| Maulana Ali | Allah is He Who created you from a state of weakness, then He gave strength after weakness, then ordained weakness and hoary hair after strength. He creates what He pleases, and He is the Knowing, the Powerful. |
| Free Minds | God is the One Who created you from weakness, then He made strength after the weakness, then He makes after the strength a weakness and grey hair. He creates what He wills and He is the Knowledgeable, the Able. |
| Qaribullah | Allah creates you weak; after weakness He gives you strength and after strength weakness and gray hairs. He creates whatever He will. He is the Knower, the Capable. |
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| George Sale | It is God who created you in weakness, and after weakness hath given you strength; and after strength, he will again reduce you to weakness, and grey hairs: He createth that which He pleaseth; and He is the wise, the powerful. |
| JM Rodwell | It is God who hath created you in weakness, then after weakness hath given you strength: then after strength, weakness and grey hairs: He createth what He will; and He is the Wise, the Powerful. |
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| Asad | IT IS GOD who creates you [all in a states of weakness, and then, after weakness, ordains strength [for you], and then, after [a period of] strength, ordains [old-age] weakness and grey hair. [In the original, this sentence is formulated in the past tense ("has created you" and "has ordained"), stressing the recurrent character of man's life-phases. In translation, this recurrence can be suitably expressed by using the present tense.] He creates what He wills; and He alone is all-knowing, infinite in His power. |
ar-Rum 030:055
| 30:55 ويوم تقوم الساعة يقسم المجرمون مالبثوا غير ساعة كذلك كانوا يؤفكون |
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| Transliteration | Wayawma taqoomu alssaAAatu yuqsimu almujrimoona ma labithoo ghayra saAAatin kathalika kanoo yu/fakoona |
| Literal | And a day/time the Hour/Resurrection starts the criminals/sinners swear/make oath (that) they did stay/remain except an hour, as/like that, they were being lied to/turned away. |
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| Yusuf Ali | On the Day that the Hour (of Reckoning) will be established, the transgressors will swear that they tarried not but an hour: thus were they used to being deluded! |
| Pickthal | And on the day when the Hour riseth the guilty will vow that they did tarry but an hour - thus were they ever deceived. |
| Arberry | Upon the day when the Hour is come, the sinners shall swear they have not tarried above an hour; so they were perverted. |
| Shakir | And at the time when the hour shall come, the guilty shall swear (that) they did not tarry but an hour; thus are they ever turned away. |
| Sarwar | On the day when the Hour of Doom comes, the criminals will swear that they have remained (in their graves) for no more than an hour. They had been inventing lies in this way. |
| Khalifa | On the day when the Hour comes to pass, the guilty will swear that they lasted (in this world) only one hour. That is how wrong they were. |
| Hilali/Khan | And on the Day that the Hour will be established, the Mujrimoon (criminals, disbelievers, polytheists, sinners, etc.) will swear that they stayed not but an hour, thus were they ever deluded (away from the truth (i.e they used to tell lies and take false oaths, and turn away from the truth) in this life of the world)). |
| H/K/Saheeh | And the Day the Hour appears the criminals will swear they had remained but an hour. Thus they were deluded. |
| Malik | On the Day when the Hour of Judgement will be established, the criminals will swear that they did not stay in this world more than an hour; thus are they ever deluded.[55] |
| QXP | (Since your life is short, your time is precious.) On the Day when the Hour rises, the guilty will swear that they lived in this world no more than an hour, (and that they didn't have time to reform). In fact they were wandering aimlessly through life. |
| Maulana Ali | And the day when the Hour comes, the guilty will swear: They did not tarry but an hour. Thus are they ever turned away. |
| Free Minds | And the Day the Hour is established, the criminals will swear that they have remained only for an hour! Thus they were deluded. |
| Qaribullah | Upon the Day when the Hour has come, the harmdoers will swear that they had stayed no more than an hour. As such they are deceived. |
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| George Sale | On the day whereon the last hour shall come, the wicked will swear that they have not tarried above an hour: In like manner did they utter lies in their life-time. |
| JM Rodwell | And on the day whereon the Hour shall arrive, the wicked will swear That not above an hour have they waited: Even so did they utter lies on earth: |
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| Asad | [He it is who will cause you to die, and in time will resurrect you.] [This interpolation - the meaning of which is elliptically implied here - shows the connection of the present passage with the preceding one, as well as with verses 11-16 and 27.] And when the Last Hour dawns, those who had been lost in sin will swear that they had not tarried [on earth] longer than an hour: thus were they wont to delude themselves [all their lives]! [The illusory character of man's earthbound concept of "time" is brought out in the Quran in several places. In the above context stress is laid, firstly, on the relativity of this concept - i.e., on the infinitesimal shortness of our life on earth as compared with the timeless duration of life in the hereafter (cf., for instance, 10:45 or 17:52) - and, secondly, on the resurrected sinners' self-deluding excuse that their life on earth had been too short to allow them to realize their errors and mend their ways. It is to this second aspect of the problem that the Quran alludes in the words, "thus were they wont to delude themselves" (lit., "to be turned away", i.e., from the truth). For an explanation of the verb yu fikun, see the second note on 5:75.] |
ar-Rum 030:056
| 30:56 وقال الذين اوتوا العلم والايمان لقد لبثتم في كتاب الله الى يوم البعث فهذا يوم البعث ولكنكم كنتم لاتعلمون |
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| Transliteration | Waqala allatheena ootoo alAAilma waal-eemana laqad labithtum fee kitabi Allahi ila yawmi albaAAthi fahatha yawmu albaAAthi walakinnakum kuntum la taAAlamoona |
| Literal | And those who were given/brought the knowledge and the faith/belief said: "You had stayed/remained in God's term/fate/destiny Book to the Revival Day/Resurrection Day, so this (is) the Revival Day/Resurrection Day, and but you were not knowing. |
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| Yusuf Ali | But those endued with knowledge and faith will say: "Indeed ye did tarry, within Allah's Decree, to the Day of Resurrection, and this is the Day of Resurrection: but ye - ye were not aware!" |
| Pickthal | But those to whom knowledge and faith are given will say: The truth is, ye have tarried, by Allah's decree, until the Day of Resurrection. This is the Day of Resurrection, but ye used not to know. |
| Arberry | But those who have been given knowledge and faith shall say, 'You have tarried in God's Book till the Day of the Upraising, This is the Day of the Upraising, but you did not know.' |
| Shakir | And those who are given knowledge and faith will say: Certainly you tarried according to the ordinance of Allah till the day of resurrection, so this is the day of resurrection, but you did not know. |
| Sarwar | Those who have received knowledge and have faith will say, "By the decree of God, you have remained for the exact period which was mentioned in the Book of God about the Day of Resurrection. This is the Day of Resurrection, but you did not know." |
| Khalifa | Those who are blessed with knowledge and faith will say, "You have lasted, according to GOD's decree, until the Day of Resurrection. Now, this is the Day of Resurrection, but you failed to recognize it." |
| Hilali/Khan | And those who have been bestowed with knowledge and faith will say: "Indeed you have stayed according to the Decree of Allah, until the Day of Resurrection, so this is the Day of Resurrection, but you knew not." |
| H/K/Saheeh | But those who were given knowledge and faith will say, You remained the extent of Allahâ s decree until the Day of Resurrection, and this is the Day of Resurrection, but you did not used to know. |
| Malik | But those who are given knowledge and faith will say: "In fact you have stayed, according to the Book of Allah, till the Day of Resurrection and this is the Day of Resurrection: but you were not aware."[56] |
| QXP | But those who have been endowed with knowledge and conviction will say, "Indeed you did last within Allah's decree, until the Resurrection Day. (Your "Self" never died). Now, this is the Resurrection Day that you never acknowledged." |
| Maulana Ali | And those who are given knowledge and faith will say: Certainly you tarried according to the ordinance of Allah till the day of Resurrection -- so this is the day of Resurrection -- but you did not know. |
| Free Minds | And those who were given knowledge and faith said: "You have remained according to God's decree until the Day of Resurrection; so this is the Day of Resurrection, but you did not know." |
| Qaribullah | But those to whom knowledge and belief have been given will say: 'You have stayed in the Book of Allah (the Protected Tablets) till the Day of Resurrection. This is the Day of Resurrection, yet you did not know. ' |
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| George Sale | But those on whom knowledge hath been bestowed, and faith, will say, ye have tarried, according to the book of God, until the day of resurrection: For this is the day of resurrection; but ye knew it not. |
| JM Rodwell | But they to whom knowledge and faith have been given will say, "Ye have waited, in accordance with the book of God, till the day of Resurrection: for this is the day of the Resurrection-but ye knew it not." |
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| Asad | But those who [in their lifetime] were endowed with knowledge [See the last note on 16:27.] and faith will say: "Indeed, you have been tardy in [accepting as true] what God has revealed, [Lit., "with regard to (fi) God's revelation (kitab)", i.e., that the dead shall be resurrected and judged by Him. It is to be noted that the verb labitha signifies "he waited [for something] or he was tardy [with regard to something]" as well as "he stayed [in a place]" or "he remained". Evidently, in verse 55 ma labithu has the meaning of "they had not stayed" or "remained", while in verse 56 labithtum denotes "you have been tardy" or "you have waited".] [and you have waited] until the Day of Resurrection: this, then, is the Day of Resurrection: but you - you were determined not to know it! [Lit., "you were wont not to know" - i.e., "you persistently closed your mind to this promise".] |
ar-Rum 030:057
| 30:57 فيومئذ لاينفع الذين ظلموا معذرتهم ولاهم يستعتبون |
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| Transliteration | Fayawma-ithin la yanfaAAu allatheena thalamoo maAAthiratuhum wala hum yustaAAtaboona |
| Literal | So (on) that day those who caused injustice/oppression, their apologies/excuses do not benefit (them), and nor they, they be allowed to offer reconciliation/appeasement . |
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| Yusuf Ali | So on that Day no excuse of theirs will avail the transgressors, nor will they be invited (then) to seek grace (by repentance). |
| Pickthal | In that day their excuses will not profit those who did injustice, nor will they be allowed to make amends. |
| Arberry | So that day their excuses will not profit the evildoers, nor will they be suffered to make amends. |
| Shakir | But on that day their excuse shall not profit those who were unjust, nor shall they be regarded with goodwill. |
| Sarwar | The excuses of the unjust on this day will be of no avail to them and they will not be able to please God. |
| Khalifa | Therefore, no apology, on that day, will benefit the transgressors, nor will they be excused. |
| Hilali/Khan | So on that Day no excuse of theirs will avail those who did wrong (by associating partners in worship with Allah, and by denying the Day of Resurrection), nor will they be allowed (then) to return to seek Allahs Pleasure (by having Islamic Faith with righteous deeds and by giving up polytheism, sins and crimes with repentance). |
| H/K/Saheeh | So that Day, their excuse will not benefit those who wronged, nor will they be asked to appease [Allah]. |
| Malik | On that Day, no excuse of theirs will avail the wrongdoers, nor will they be allowed to seek forgiveness.[57] |
| QXP | And so on that Day no apologies of the wrongdoers will avail them, nor will they be allowed to make amends. |
| Maulana Ali | So that day their excuse will not profit those who were unjust, nor will they be granted goodwill. |
| Free Minds | So on that Day, the excuses of those who transgressed will not help them, nor will they be allowed to revert. |
| Qaribullah | On that Day, excuses shall not benefit the harmdoers, nor shall they be asked to make amends. |
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| George Sale | On that day their excuse shall not avail those who have acted unjustly; neither shall they be invited any more to make themselves acceptable unto God. |
| JM Rodwell | On that day their plea shall not avail the wicked, neither shall they again be bidden to seek acceptance with God. |
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| Asad | And so, on that Day their excuse will be of no avail to those who were bent on evildoing, nor will they be allowed to make amends. |
ar-Rum 030:058
| 30:58 ولقد ضربنا للناس في هذا القران من كل مثل ولئن جئتهم باية ليقولن الذين كفروا ان انتم الا مبطلون |
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| Transliteration | Walaqad darabna lilnnasi fee hatha alqur-ani min kulli mathalin wala-in ji/tahum bi-ayatin layaqoolanna allatheena kafaroo in antum illa mubtiloona |
| Literal | And We had (E) given to the people in this the Koran from every example/proverb, and if (E) you came to them with a verse/evidence/sign those who disbelieved will say (E) : "That truly you are except wasters/annulers ." |
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| Yusuf Ali | verily We have propounded for men, in this Qur'an every kind of Parable: But if thou bring to them any Sign, the Unbelievers are sure to say, "Ye do nothing but talk vanities." |
| Pickthal | Verily We have coined for mankind in this Qur'an all kinds of similitudes; and indeed if thou camest unto them with a miracle, those who disbelieve would verily exclaim: Ye are but tricksters! |
| Arberry | Indeed, We have struck for the people in this Koran every manner of similitude; and if thou bringest them a sign, those who are unbelievers will certainly say, 'You do nothing but follow falsehood.' |
| Shakir | And certainly We have set forth for men every kind of example in this Quran; and if you should bring them a communication, those who disbelieve would certainly say: You are naught but false claimants. |
| Sarwar | We have told people various parables in this Quran. Even if you had shown them a miracle, the unbelievers would have said, "You are only the followers of falsehood". |
| Khalifa | Thus, we have cited for the people in this Quran all kinds of examples. Yet, no matter what kind of proof you present to the disbelievers, they say, "You are falsifiers." |
| Hilali/Khan | And indeed We have set forth for mankind, in this Quran every kind of parable. But if you (O Muhammad SAW) bring to them any sign or proof, (as an evidence for the truth of your Prophethood), the disbelievers are sure to say (to the believers): "You follow nothing but falsehood, and magic." |
| H/K/Saheeh | And We have certainly presented to the people in this Qurâ an from every [kind of] example. But, [O Muúammad], if you should bring them a sign, the disbelievers will surely say, You [believers] are but falsifiers. |
| Malik | The fact is that We have set forth every kind of example for men in this Qur’an, but whatever sign you may bring, the unbelievers are sure to say: "You are preaching falsehood."[58] |
| QXP | And verily, We have given numerous examples in the Qur'an for mankind. But even if you came with a miracle, those who are bent on denying would say, "You are only falsifiers." |
| Maulana Ali | And certainly We have set forth for men in this Qur’an every kind of parable. And if thou bring them a sign, those who disbelieve would certainly say: You re naught but deceivers. |
| Free Minds | And We have cited for the people in this Quran of every example. And if you come to them with a sign, those who rejected will Say: "You are bringing falsehood!" |
| Qaribullah | In this Koran We have set forth for mankind all manner of examples. Yet if you bring to them a sign the unbelievers will surely say: 'You are but falsifiers. ' |
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| George Sale | And now have We propounded unto men, in this Koran, parables of every kind: Yet if thou bring them a verse thereof, the unbelievers will surely say, ye are no other than publishers of vain falsehoods. |
| JM Rodwell | And now have we set before men, in this Koran, every kind of parable: yet if thou bring them a single verse of it, the infidels will surely say, "Ye are only utterers of vain things." |
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| Asad | AND, INDEED, We have propounded unto men all kinds of parables in this Quran. [See note on the first clause of 39:27.] But thus it is: if thou approach them with any [such] message, those who are bent on denying the truth are sure to say, "You are but making false claims!" |
ar-Rum 030:059
| 30:59 كذلك يطبع الله على قلوب الذين لايعلمون |
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| Transliteration | Kathalika yatbaAAu Allahu AAala quloobi allatheena la yaAAlamoona |
| Literal | As/like that God stamps/seals on those who do not knows' hearts/minds.291 |
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| Yusuf Ali | Thus does Allah seal up the hearts of those who understand not. |
| Pickthal | Thus doth Allah seal the hearts of those who know not. |
| Arberry | Even so God seals the hearts of those that know not. |
| Shakir | Thus does Allah set a seal on the hearts of those who do not know. |
| Sarwar | Thus does God seal the hearts of those who do not know. |
| Khalifa | GOD thus seals the hearts of those who do not know. |
| Hilali/Khan | Thus does Allah seal up the hearts of those who know not (the proofs and evidence of the Oneness of Allah i.e. those who try not to understand true facts that which you (Muhammad SAW) have brought to them). |
| H/K/Saheeh | Thus does Allah seal the hearts of those who do not know. |
| Malik | Thus Allah has set a seal on the hearts of those who do not use their common sense.[59] |
| QXP | In this way does Allah seal the hearts of those who wish not to learn. |
| Maulana Ali | Thus does Allah seal the hearts of those who know not. |
| Free Minds | It is thus that God seals the hearts of those who do not know. |
| Qaribullah | As such Allah seals the hearts of those who do not know. |
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| George Sale | Thus hath God sealed up the hearts of those who believe not. |
| JM Rodwell | It is thus that God hath sealed up the hearts of those who are devoid of knowledge. |
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| Asad | In this way does God seal the hearts of those who do not [want to] know [the truth]. [For an explanation of God's "sealing" the hearts of such people, see note on 2:7.] |
ar-Rum 030:060
| 30:60 فاصبر ان وعد الله حق ولايستخفنك الذين لايوقنون |
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| Transliteration | Faisbir inna waAAda Allahi haqqun wala yastakhiffannaka allatheena la yooqinoona |
| Literal | So be patient, that truly God's promise (is) truth , and (let) not those who (are) not being sure/certain mislead/fool you 292 |
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| Yusuf Ali | So patiently persevere: for verily the promise of Allah is true: nor let those shake thy firmness, who have (themselves) no certainty of faith. |
| Pickthal | So have patience (O Muhammad)! Allah's promise is the very truth, and let not those who have no certainty make thee impatient. |
| Arberry | So be thou patient; surely God's promise is true; and let not those who have not sure faith make thee unsteady. |
| Shakir | Therefore be patient; surely the promise of Allah is true and let not those who have no certainty hold you in light estimation. |
| Sarwar | Be patient. The promise of God is certainly true. Let not the faithless make you despair of the promise of God. |
| Khalifa | Therefore, you shall steadfastly persevere - for GOD's promise is the truth - and do not be intimidated by those who have not attained certainty. |
| Hilali/Khan | So be patient (O Muhammad SAW). Verily, the Promise of Allah is true, and let not those who have no certainty of faith, discourage you from conveying Allahs Message (which you are obliged to convey). |
| H/K/Saheeh | So be patient. Indeed, the promise of Allah is truth. And let them not disquiet you who are not certain [in faith]. 31-Surah Luqman |
| Malik | So O Prophet, have patience: surely the promise of Allah is true; and do not let those, who themselves have no certainty of faith, shake your firmness.[60] |
| QXP | Remain then, steadfast and remember that Allah's Promise is always True. So let not those who have no conviction disturb your mind. |
| Maulana Ali | So be patient; surely the promise of Allah is true; and let not those disquiet thee who have no certainty. |
| Free Minds | So be patient, for God's promise is true, and do not be dissuaded by those who do not have certainty. |
| Qaribullah | Therefore, have patience. The promise of Allah is true. Do not let those who are uncertain make you unsteady. |
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| George Sale | But do thou, O Mohammed, persevere with constancy, for the promise of God is true; and let not those induce thee to waver, who have no certain knowledge. |
| JM Rodwell | But do thou, Muhammad, bear with patience, for true is the promise of God; and let not those who have no firm belief, unsettle thee. |
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| Asad | Remain, then, patient in adversity: verily, Gods promise [of resurrection] is true indeed - so let not those who are devoid of all inner certainty disquiet thy mind! |
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