Compared Translations of the meaning of the Quran - Sura 35
Fatir - The Angels, Originator, The Creator
Total Verses: 45 | |
Fatir 035:001
| 35:1 سورة فاطر بسم الله الرحمن الرحيم ٛــــ الحمد لله فاطر السماوات والارض جاعل الملائكة رسلا اولي اجنحة مثنى وثلاث ورباع يزيد في الخلق مايشاء ان الله على كل شئ قدير |
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| Transliteration | Alhamdu lillahi fatiri alssamawati waal-ardi jaAAili almala-ikati rusulan olee ajnihatin mathna wathulatha warubaAAa yazeedu fee alkhalqi ma yashao inna Allaha AAala kulli shay-in qadeerun |
| Literal | The praise/gratitude (is) to God creator/originator (of) the skies/space and the earth/Planet Earth, making/creating/manipulating the angels (as) messengers (owners) of wings/sides two two/twos, and three/threes, and fours, He increases in the creation what He wills/wants, that truly God (is) on every thing capable/able. |
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| Yusuf Ali | Praise be to Allah, Who created (out of nothing) the heavens and the earth, Who made the angels, messengers with wings,- two, or three, or four (pairs): He adds to Creation as He pleases: for Allah has power over all things. |
| Pickthal | Praise be to Allah, the Creator of the heavens and the earth, Who appointeth the angels messengers having wings two, three and four. He multiplieth in creation what He will. Lo! Allah is Able to do all things. |
| Arberry | Praise belongs to God, Originator of the heavens and earth, who appointed the angels to be messengers having wings two, three and four, increasing creation as He wills. Surely God is powerful over everything. |
| Shakir | All praise is due to Allah, the Originator of the heavens and the earth, the Maker of the angels, messengers flying on wings, two, and three, and four; He increases in creation what He pleases; surely Allah has power over all things. |
| Sarwar | All praise belongs to God, the creator of the heavens and the earth who has made the angels Messengers of two or three or four wings. He increases the creation as He wills. God has power over all things. |
| Khalifa | Praise be to GOD, Initiator of the heavens and the earth, and appointer of the angels to be messengers with wings - two, three, and four (wings). He increases the creation as He wills. GOD is Omnipotent. |
| Hilali/Khan | All the praises and thanks be to Allah, the (only) Originator (or the (only) Creator) of the heavens and the earth, Who made the angels messengers with wings, - two or three or four. He increases in creation what He wills. Verily, Allah is Able to do all things. |
| H/K/Saheeh | [All] praise is [due] to Allah, Creator of the heavens and the earth, [who] made the angels messengers having wings, two or three or four. He increases in creation what He wills. Indeed, Allah is over all things competent. |
| Malik | Praise be to Allah, the Creator of the heavens and the earth! Who appoint the angels having two, three and four pairs of wings as His messengers. He adds to His creation as He pleases; for Allah has power over all things.[1] |
| QXP | All Praise is due to Allah, the Originator of all Highs and their Lows, Who appoints His angels as message-bearers having wings two, three and four. (Many of the angels, the physical laws in the Universe, have more than one function). He increases in creation what He Will. For, Allah is the Appointer of due measure of all things, and He is Able to do all things. |
| Maulana Ali | Praise be to Allah, the Originator of the heavens and the earth, the Maker of the angels, messengers flying on wings, two, and three, and four. He increase in creation what He pleases. Surely Allah is Possessor of power over all things. |
| Free Minds | Praise be to God, Initiator of the heavens and the Earth; maker of the Angels as messengers with wings in two's, and three's, and four's. He increases in the creation as He wishes. God is able to do all things. |
| Qaribullah | Praise belongs for Allah, the Originator of the heavens and earth, who appointed the angels to be Messengers, with wings, two, three, and four. He increases the creation as He wills. Allah has power over all things. |
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| George Sale | Praise be unto God, the creator of heaven and earth; who maketh the angels his messengers, furnished with two, and three, and four pair of wings: God maketh what addition He pleaseth unto his creatures; for God is almighty. |
| JM Rodwell | PRAISE be to God, Maker of the Heavens and of the Earth! Who employeth the ANGELS as envoys, with pairs of wings, two, three, and four: He addeth to his creature what He will! Truly God hath power for all things. |
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| Asad | ALL PRAISE is due to God, Originator of the heavens and the earth, who causes the angels to be (His) message-bearers, endowed with wings, two, or three, or four. [The "wings" of the spiritual beings or forces comprised within the designation of angels are, obviously, a metaphor for the speed and power with which God's revelations are conveyed to His prophets. Their multiplicity ("two, or three, or four") is perhaps meant to stress the countless ways in which He causes His commands to materialize within the universe created by Him: an assumption which, to my mind, is supported by an authentic hadith to the effect that on the night of his Ascension (see Appendix IV) the Prophet saw Gabriel "endowed with six hundred wings" (Bukhari and Muslim, on the authority of Ibn Masud).] [Unceasingly] He adds to His creation whatever He wills: for, verily, God has the power to will anything. [I.e., the process of creation is continuous, constantly expanding in scope, range and variety.] |
Fatir 035:002
| 35:2 مايفتح الله للناس من رحمة فلا ممسك لها ومايمسك فلا مرسل له من بعده وهو العزيز الحكيم |
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| Transliteration | Ma yaftahi Allahu lilnnasi min rahmatin fala mumsika laha wama yumsik fala mursila lahu min baAAdihi wahuwa alAAazeezu alhakeemu |
| Literal | What God opens/discloses to the people from mercy so (there is) no withholder/refrainer to it, and what He holds/grasps , so (there is) no sender to it from after Him, and He is the glorious/mighty , the wise/judicious . |
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| Yusuf Ali | What Allah out of his Mercy doth bestow on mankind there is none can withhold: what He doth withhold, there is none can grant, apart from Him: and He is the Exalted in Power, full of Wisdom. |
| Pickthal | That which Allah openeth unto mankind of mercy none can withhold it; and that which He withholdeth none can release thereafter. He is the Mighty, the Wise. |
| Arberry | Whatsoever mercy God opens to men, none can withhold and whatsoever He withholds, none can loose after Him. He is the All-mighty, the All-wise. |
| Shakir | Whatever Allah grants to men of (His) mercy, there is none to withhold it, and what He withholds there is none to send it forth after that, and He is the Mighty, the Wise |
| Sarwar | No one can withhold whatever mercy God grants to the human being, nor can one release whatever He withholds. He is Majestic and All-wise. |
| Khalifa | When GOD showers the people with mercy, no force can stop it. And if He withholds it, no force, other than He, can send it. He is the Almighty, Most Wise. |
| Hilali/Khan | Whatever of mercy (i.e.of good), Allah may grant to mankind, none can withhold it, and whatever He may withhold, none can grant it thereafter. And He is the AllMighty, the AllWise. |
| H/K/Saheeh | Whatever Allah grants to people of mercy none can withhold it; and whatever He withholds none can release it thereafter. And He is the Exalted in Might, the Wise. |
| Malik | None can withhold the blessings which He bestows on people and none can award besides Him what He withholds. He is the Mighty, the Wise.[2] |
| QXP | Whatever Grace Allah opens for mankind, none can withhold it. And whatever He withholds, none can release, for He is the Almighty, the Wise. (He uses His Might in Mercy and Wisdom). |
| Maulana Ali | Whatever Allah grants to men of (His) mercy, there is none to withhold it, and what He withholds, none can grant thereafter. And He is the Mighty, the Wise. |
| Free Minds | Whatever mercy God opens for the people, none can stop it. And what He holds back none can send it other than He. And He is the Noble, the Wise. |
| Qaribullah | Whatever mercy Allah opens to people, none can withhold; and whatever He withholds none can release after Him. He is the Almighty, the Wise. |
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| George Sale | The mercy which God shall freely bestow on mankind, there is none who can with-hold; and what He shall with-hold, there is none who can bestow, besides Him: And He is the mighty, the wise. |
| JM Rodwell | The mercy which God layeth open for man, no one can keep back; and what He shall keep back, none can afterwards send forth. And He is the Mighty, the Wise. |
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| Asad | Whatever grace God opens up to man, none can withhold it; and whatever He withholds, none can henceforth release: for He alone is almighty, truly wise. |
Fatir 035:003
| 35:3 ياايها الناس اذكروا نعمت الله عليكم هل من خالق غير الله يرزقكم من السماء والارض لااله الا هو فانى تؤفكون |
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| Transliteration | Ya ayyuha alnnasu othkuroo niAAmata Allahi AAalaykum hal min khaliqin ghayru Allahi yarzuqukum mina alssama-i waal-ardi la ilaha illa huwa faanna tu/fakoona |
| Literal | You, you the people, remember/mention God's blessing on you, is (there) from (a) creator other than God, (who) provides for you from the skies/space and the earth/Planet Earth? (There is) no God except Him, so where/how (do) you lie/turn away? |
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| Yusuf Ali | O men! Call to mind the grace of Allah unto you! is there a creator, other than Allah, to give you sustenance from heaven or earth? There is no god but He: how then are ye deluded away from the Truth? |
| Pickthal | O mankind! Remember Allah's grace toward you! Is there any creator other than Allah who provideth for you from the sky and the earth? There is no Allah save Him. Whither then are ye turned? |
| Arberry | O men, remember God's blessing upon you; is there any creator, apart from God, who provides for you out of heaven and earth? There is no god but He: how then are you perverted? |
| Shakir | O men! call to mind the favor of Allah on you; is there any creator besides Allah who gives you sustenance from the heaven and the earth? There is no god but He; whence are you then turned away? |
| Sarwar | People, remember the bounty of God that He has granted to you. Is their any creator besides God who could provide you with sustenance from the heavens and the earth? He is the only God. Where then can you turn away? |
| Khalifa | O people, remember GOD's blessings upon you. Is there any creator other than GOD who provides for you from the heaven and the earth? There is no other god beside Him. How could you deviate? |
| Hilali/Khan | O mankind! Remember the Grace of Allah upon you! Is there any creator other than Allah who provides for you from the sky (rain) and the earth? La ilaha illa Huwa (none has the right to be worshipped but He). How then are you turning away (from Him)? |
| H/K/Saheeh | O mankind, remember the favor of Allah upon you. Is there any creator other than Allah who provides for you from the heaven and earth? There is no deity except Him, so how are you deluded? |
| Malik | O mankind! Call to mind the favors of Allah on you; is there any other creator than Allah who provides for you from the heavens and the earth? There is no god but Him. How then are you being deceived?[3] |
| QXP | O Mankind! Think of the blessings of Allah upon you. Is there any creator other than Allah who provides for you from the heaven and earth? There is no god but He. How could you wander in the wilderness of thought! |
| Maulana Ali | O Men, call to mind the favour of Allah to you. Is there any Creator besides Allah who provides for you from the heaven and the earth? There is no God but He. How are you then turned away? |
| Free Minds | O people, remember God's blessing upon you. Is there any creator other than God who provides for you from the heaven and the Earth? There is no god besides Him, so why do you deviate? |
| Qaribullah | People, remember the blessings of Allah to you. Except for Allah, is there any other creator who provides for you out of heaven and earth? There is no god except He. Where then do you turn? |
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| George Sale | O men, remember the favour of God towards you: Is there any creator, besides God, who provideth food for you from heaven and earth? There is no God but He: How therefore are ye turned aside from acknowledging his unity? |
| JM Rodwell | O men! bear in mind the favour of God towards you. Is there a creator other than God, who nourisheth you with the gifts of heaven and earth? There is no God but He! How then are ye turned aside from Him? |
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| Asad | O men! Call to mind the blessings which God has bestowed upon you! Is there any creator, other than God, that could provide for you sustenance out of heaven and earth? [See 10:31 and the corresponding note.] There is no deity save Him: and yet, how perverted are your minds! [Sc., "inasmuch as you attribute divine qualities or powers to anyone or anything beside Him". For an explanation of the phrase anna tu fakun (lit., "how turned-away you are", i.e., from the truth), see 5:75.] |
Fatir 035:004
| 35:4 وان يكذبوك فقد كذبت رسل من قبلك والى الله ترجع الامور |
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| Transliteration | Wa-in yukaththibooka faqad kuththibat rusulun min qablika wa-ila Allahi turjaAAu al-omooru |
| Literal | And if they deny/falsify you , so messengers from before you had been denied/falsified , to God return the matters/affairs. |
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| Yusuf Ali | And if they reject thee, so were messengers rejected before thee: to Allah back for decision all affairs. |
| Pickthal | And if they deny thee, (O Muhammad), messengers (of Allah) were denied before thee. Unto Allah all things are brought back. |
| Arberry | If they cry lies to thee, Messengers before thee were cried lies to; and unto God all matters are returned. |
| Shakir | And if they call you a liar, truly messengers before you were called liars, and to Allah are all affairs returned. |
| Sarwar | If they reject you, other Messengers had certainly been rejected before you. All decisions are in the hands of God. |
| Khalifa | If they disbelieve you, messengers before you have been disbelieved. GOD is in control of all things. |
| Hilali/Khan | And if they belie you (O Muhammad SAW), so were Messengers belied before you. And to Allah return all matters (for decision). |
| H/K/Saheeh | And if they deny you, [O Muúammad] already were messengers denied before you. And to Allah are returned [all] matters. |
| Malik | O Prophet! If they deny you, so were the Messengers denied before you. All affairs shall ultimately be presented before Allah.[4] |
| QXP | (O Messenger) if they deny you, Messengers before you were also denied. But all affairs ultimately end up in His Court. |
| Maulana Ali | And if they reject thee -- truly messengers before thee were rejected. And to Allah are all affairs returned. |
| Free Minds | And if they deny you, then also messengers before you have been denied. And to God will all matters be returned. |
| Qaribullah | If they belie you, other Messengers have been belied before you. To Allah all matters are returned. |
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| George Sale | If they accuse thee of imposture, Apostles before thee have also been accused of imposture: And unto God shall all things return. |
| JM Rodwell | If they treat thee as an impostor, then before thee have apostles been treated as impostors. But to God shall all things return. |
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| Asad | But if they [whose minds are perverted] give thee the lie, [O Prophet, remember that] even so, before thy time, have [other] apostles been given the lie: for [the unbelievers always refuse to admit that] all things go back to God [as their source]. |
Fatir 035:005
| 35:5 ياايها الناس ان وعد الله حق فلا تغرنكم الحياة الدنيا ولايغرنكم بالله الغرور |
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| Transliteration | Ya ayyuha alnnasu inna waAAda Allahi haqqun fala taghurrannakumu alhayatu alddunya wala yaghurrannakum biAllahi algharooru |
| Literal | You, you the people, that truly God's promise (is) true/truth , so let not the life the present/worldly life deceive/tempt you, and nor the deceit/temptation deceive/tempt you with God. |
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| Yusuf Ali | O men! Certainly the promise of Allah is true. Let not then this present life deceive you, nor let the Chief Deceiver deceive you about Allah. |
| Pickthal | O mankind! Lo! the promise of Allah is true. So let not the life of the world beguile you, and let not the (avowed) beguiler beguile you with regard to Allah. |
| Arberry | O men, God's promise is true; so let not the present life delude you, and let not the Deluder delude you concerning God. |
| Shakir | O men! surely the promise of Allah is true, therefore let not the life of this world deceive you, and let not the archdeceiver deceive you respecting Allah. |
| Sarwar | People, the promise of God is true. Let not the worldly life deceive you. Let not the devil deceive you about God |
| Khalifa | O people, GOD's promise is the truth; therefore, do not be distracted by this lowly life. Do not be diverted from GOD by mere illusions. |
| Hilali/Khan | O mankind! Verily, the Promise of Allah is true. So let not this present life deceive you, and let not the chief deceiver (Satan) deceive you about Allah. |
| H/K/Saheeh | O mankind, indeed the promise of Allah is truth, so let not the worldly life delude you and be not deceived about Allah by the Deceiver. |
| Malik | O mankind! Certainly the promise of Allah is true, therefore let not the life of this world deceive you nor let the chief deceiver (Satan) deceive you about Allah.[5] |
| QXP | O Mankind! Indeed Allah's Promise is true. (The Law of Requital is an inevitable reality). So let not the present life deceive you, nor let the Deceiver deceive you about Allah. (Deceiver = Satan = Selfish desire. Also misguided people and their propaganda). |
| Maulana Ali | O men, surely the promise of Allah is true, so let not the life of this world deceive you. And let not the arch-deceiver deceive you about Allah. |
| Free Minds | O people, God's promise is the truth; therefore, do not be overwhelmed by this worldly life, and do not let arrogance overwhelm you from God. |
| Qaribullah | People, the promise of Allah is true, so do not let this present life delude you, and do not let the deluder (satan) delude you about Allah. |
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| George Sale | O men, verily the promise of God is true: Let not therefore the present life deceive you, neither let the deceiver deceive you concerning God: |
| JM Rodwell | O men! assuredly the promise of God is true: let not then the present life deceive you: and let not the Deceiver deceive you as to God. |
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| Asad | O men! Verily, God's promise [of resurrection] is true indeed: let not, then, the life of this world delude you, and let not [your own] deceptive thoughts about God delude you! [See 31:33 (which is phrased in exactly the same way) and the corresponding note. As regards the explicit reference to Satan in the next verse of the present surah, see Razi's remarks quoted in note on 14:22, as well as note on 15:17.] |
Fatir 035:006
| 35:6 ان الشيطان لكم عدو فاتخذوه عدوا انما يدعو حزبه ليكونوا من اصحاب السعير |
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| Transliteration | Inna alshshaytana lakum AAaduwwun faittakhithoohu AAaduwwan innama yadAAoo hizbahu liyakoonoo min as-habi alssaAAeeri |
| Literal | That truly the devil (is) for you an enemy, so take him (as) an enemy, truly/indeed he calls his group/party to be from the blazing's/inflamed's/(inferno's) owners/company . |
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| Yusuf Ali | Verily Satan is an enemy to you: so treat him as an enemy. He only invites his adherents, that they may become Companions of the Blazing Fire. |
| Pickthal | Lo! the devil is an enemy for you, so treat him as an enemy. He only summoneth his faction to be owners of the flaming Fire. |
| Arberry | Surely Satan is an enemy to you; so take him for an enemy. He calls his party only that they may be among the inhabitants of the Blaze. |
| Shakir | Surely the Shaitan is your enemy, so take him for an enemy; he only invites his party that they may be inmates of the burning |
| Sarwar | Satan is your enemy. Thus, consider him as your enemy. His party only calls you to make you the dwellers of the burning fire. |
| Khalifa | The devil is your enemy, so treat him as an enemy. He only invites his party to be the dwellers of Hell. |
| Hilali/Khan | Surely, Shaitan (Satan) is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire. |
| H/K/Saheeh | Indeed, Satan is an enemy to you; so take him as an enemy. He only invites his party to be among the companions of the Blaze. |
| Malik | Surely Satan (Satan) is your enemy: so take him as an enemy. He is inviting his adherents towards his way so that they may become companions of the blazing fire.[6] |
| QXP | Behold, Satan is a foe unto you; so treat him as a foe. He only calls his party to become companions of the Blazing Fire. |
| Maulana Ali | Surely the devil is your enemy, so take him for an enemy. He only invites his party to be companions of the burning Fire. |
| Free Minds | The devil is an enemy to you, so treat him as an enemy. He only invites his faction to be the dwellers of Hell. |
| Qaribullah | satan is indeed your enemy; therefore take him for an enemy. He calls his party so that they will become the companions of the Blaze. |
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| George Sale | For Satan is an enemy unto you; wherefore hold him for an enemy: He only inviteth his confederates to be the inhabitants of hell. |
| JM Rodwell | Yes, Satan is your foe. For a foe then hold him. He calleth his followers to him that they may become inmates of the flame. |
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| Asad | Behold, Satan is a foe unto you: so treat him as a foe. He but calls on his followers to the end that they might find themselves among such as are destined for the blazing flame - |
Fatir 035:007
| 35:7 الذين كفروا لهم عذاب شديد والذين امنوا وعملوا الصالحات لهم مغفرة واجر كبير |
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| Transliteration | Allatheena kafaroo lahum AAathabun shadeedun waallatheena amanoo waAAamiloo alssalihati lahum maghfiratun waajrun kabeerun |
| Literal | Those who disbelieved, for them (is) a strong (severe) torture, and those who believed and made/did the correct/righteous deeds, for them (is) a forgiveness and great reward . |
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| Yusuf Ali | For those who reject Allah, is a terrible Penalty: but for those who believe and work righteous deeds, is Forgiveness, and a magnificent Reward. |
| Pickthal | Those who disbelieve, theirs will be an awful doom; and those who believe and do good works, theirs will be forgiveness and a great reward. |
| Arberry | Those who disbelieve -- there awaits them a terrible chastisement; but those who believe, and do deeds of righteousness -- theirs shall be forgiveness and a great wage. |
| Shakir | (As for) those who disbelieve, they shall have a severe punishment, and (as for) those who believe and do good, they shall have forgiveness and a great reward. |
| Sarwar | The unbelievers will suffer a severe torment, but the righteously striving believers will receive forgiveness and a great reward. |
| Khalifa | Those who disbelieve have incurred a severe retribution, and those who believe and lead a righteous life have deserved forgiveness and a great recompense. |
| Hilali/Khan | Those who disbelieve, theirs will be a severe torment; and those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds, theirs will be forgiveness and a great reward (i.e. Paradise). |
| H/K/Saheeh | Those who disbelieve will have a severe punishment, and those who believe and do righteous deeds will have forgiveness and great reward. |
| Malik | Those who disbelieve shall have a terrible punishment, and those who believe and do good deeds shall have forgiveness and a magnificent reward.[7] |
| QXP | For those who are bent on rejecting the Truth, is a severe retribution. And for those who accept the Truth and work for the welfare of others, is the protection of forgiveness and a great reward. |
| Maulana Ali | Those who disbelieve, for them is a severe chastisement. And those who believe and do good, for them is forgiveness and a great reward. |
| Free Minds | Those who reject will have a painful retribution, and those who believe and do good works they will have a forgiveness and a great reward. |
| Qaribullah | For the unbelievers awaits a terrible punishment, but for those who believe and do good deeds is forgiveness and a great recompense. |
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| George Sale | For those who believe not there is prepared a severe torment: But for those who shall believe and do that which is right, is prepared mercy and a great reward. |
| JM Rodwell | The unbelievers,-for them a terrible punishment! But believers and doers of good works, for them is mercy, and a great reward! |
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| Asad | [seeing that] for those who are bent on denying the truth there is suffering severe in store, just as for those who have attained to faith and do righteous deeds there is forgiveness of sins, and a great reward. |
Fatir 035:008
| 35:8 افمن زين له سوء عمله فراه حسنا فان الله يضل من يشاء ويهدي من يشاء فلاتذهب نفسك عليهم حسرات ان الله عليم بما يصنعون |
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| Transliteration | Afaman zuyyina lahu soo-o AAamalihi faraahu hasanan fa-inna Allaha yudillu man yashao wayahdee man yashao fala tathhab nafsuka AAalayhim hasaratin inna Allaha AAaleemun bima yasnaAAoona |
| Literal | Is who his bad/evil deed was decorated/beautified to (for) him, so he saw it (as) good/beautiful, so then God misguides whom He wills/wants, and He guides whom He wills/wants, so do not (let) your self go/wipe out on (for) them (in) grief/sorrow, that truly God (is) knowledgeable with what they make/do . |
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| Yusuf Ali | Is he, then, to whom the evil of his conduct is made alluring, so that he looks upon it as good, (equal to one who is rightly guided)? For Allah leaves to stray whom He wills, and guides whom He wills. So let not thy soul go out in (vainly) sighing after them: for Allah knows well all that they do! |
| Pickthal | Is he, the evil of whose deeds is made fairseeming unto him so that he deemeth it good, (other than Satan's dupe)? Allah verily sendeth whom He will astray, and guideth whom He will; so let not thy soul expire in sighings for them. Lo! Allah is Aware of what they do! |
| Arberry | And what of him, the evil of whose deeds has been decked out fair to him, so that he thinks it is good? God leads astray whomsoever He will, and whomsoever He will He guides; so let not thy soul be wasted in regrets for them; God has knowledge of the things they work. |
| Shakir | What! is he whose evil deed is made fairseeming to him so much so that he considers it good? Now surely Allah makes err whom He pleases and guides aright whom He pleases, so let not your soul waste away in grief for them; surely Allah is Cognizant of what they do |
| Sarwar | Can one whose evil deeds seem attractive and virtuous to him (be compared to a truly righteous person)? God guides or causes to go astray whomever He wants. (Muhammad), do not be grieved because of their disbelief. God knows well whatever they do. |
| Khalifa | Note the one whose evil work is adorned in his eyes, until he thinks that it is righteous. GOD thus sends astray whoever wills (to go astray), and He guides whoever wills (to be guided). Therefore, do not grieve over them. GOD is fully aware of everything they do. |
| Hilali/Khan | Is he, then, to whom the evil of his deeds made fairseeming, so that he considers it as good (equal to one who is rightly guided)? Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad SAW) in sorrow for them. Truly, Allah is the AllKnower of what they do! |
| H/K/Saheeh | Then is one to whom the evil of his deed has been made attractive so he considers it good [like one rightly guided]? For indeed, Allah sends astray whom He wills and guides whom He wills. So do not let yourself perish over them in regret. Indeed, Allah is Knowing of what they do. |
| Malik | Can that person be guided whose evil deeds are so fair seeming to him that he considers them good? The fact is that Allah leaves to stray whom He wills and guides whom He pleases. Therefore, O Prophet, let not your soul expire in sorrow on their account. Allah is aware of all their actions.[8] |
| QXP | Can you think of he whose persistence in evil blunts his sensitivity - so that his deeds seem fair to him? Verily, Allah lets go astray any who wants to go astray, just as He guides any who wants to be guided. Therefore, waste not yourself in sorrowing over them. Verily, Allah is Aware of all that they contrive. |
| Maulana Ali | Is he whose evil deed is made fair-seeming to him so that he considers it good? -- Now surely Allah leaves in error whom He pleases and guides aright whom He pleases, so let not thy soul waste away in grief for them. Surely Allah is Knower of what they do. |
| Free Minds | The one whose evil work is adorned and he sees it as being good. God thus misguides whom he wills, and He guides whom He wills. So do not let yourself grieve over them. God is fully aware of what they are doing. |
| Qaribullah | What then of he whose evil deeds have been decorated fair to him and thinks them to be good? Allah leads astray whomsoever He will and whomsoever He will He guides. Do not let your soul be wasted in regrets for them; Allah has knowledge of all they do. |
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| George Sale | Shall he therefore for whom his evil work hath been prepared, and who imagineth it to be good, be as he who is rightly disposed, and discerneth the truth? Verily God will cause to err whom He pleaseth, and will direct whom He pleaseth. Let not thy soul therefore be spent in sighs for their sakes, on account of their obstinacy; for God well knoweth that which they do. |
| JM Rodwell | Shall he, the evil of whose deeds are so tricked out to him that he deemeth them good, be treated like him who seeth things aright? Verily God misleadeth whom He will, and guideth whom He will. Spend not thy soul in sighs for them: God knoweth their doings |
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| Asad | Is, then, he to whom the evil of his own doings is [so] alluring that [in the end] he regards it as good [anything but a follower of Satan]? For, verily, God lets go astray him that wills [to go astray], just as He guides him that wills [to be guided]. [See note on 14:4, which explains my rendering of this sentence.] Hence, [O believer,] do not waste thyself in sorrowing over them: verily, God has full knowledge of all that they do! |
Fatir 035:009
| 35:9 والله الذي ارسل الرياح فتثير سحابا فسقناه الى بلد ميت فاحيينا به الارض بعد موتها كذلك النشور |
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| Transliteration | WaAllahu allathee arsala alrriyaha fatutheeru sahaban fasuqnahu ila baladin mayyitin faahyayna bihi al-arda baAAda mawtiha kathalika alnnushooru |
| Literal | And God is who sent the winds/breezes, so it erupts and spreads clouds, so We drove it to a dead country/land , so We revived with it the land/Earth after its death/lifelessness, as/like that (is) the revival/resurrection. |
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| Yusuf Ali | It is Allah Who sends forth the Winds, so that they raise up the Clouds, and We drive them to a land that is dead, and revive the earth therewith after its death: even so (will be) the Resurrection! |
| Pickthal | And Allah it is Who sendeth the winds and they raise a cloud; then We lead it unto a dead land and revive therewith the earth after its death. Such is the Resurrection. |
| Arberry | God is He that looses the winds, that stir up cloud, then We drive it to a dead land and therewith revive the earth, after it is dead. Even so is the Uprising. |
| Shakir | And Allah is He Who sends the winds so they raise a cloud, then We drive it on to a dead country, and therewith We give life to the earth after its death; even so is the quickening. |
| Sarwar | It is God who sends the winds to raise the clouds. We then drive them unto barren areas and revive the dead earth. (The Resurrection) will also be executed in the same way. |
| Khalifa | GOD is the One who sends the winds to stir up clouds, then we drive them towards barren lands, and revive such lands after they were dead. Thus is the resurrection. |
| Hilali/Khan | And it is Allah Who sends the winds, so that they raise up the clouds, and We drive them to a dead land, and revive therewith the earth after its death. As such (will be) the Resurrection! |
| H/K/Saheeh | And it is Allah who sends the winds, and they stir the clouds, and We drive them to a dead land and give life thereby to the earth after its lifelessness. Thus is the resurrection. |
| Malik | It is Allah Who sends forth winds to raise up the clouds, then drives them to a dead land and therewith revive the earth after its death. Similar will be the resurrection of the dead.[9] |
| QXP | And Allah it is Who sends the winds and they raise a cloud; then We lead it unto a dead land and revive the earth after it had been lifeless. Thus is the Resurrection (and revival of individuals and nations with Divine Guidance). |
| Maulana Ali | And Allah is He Who sends the winds, so they raise a cloud, then We drive it on to a dead land, and therewith give life to the earth after its death. Even so is the quickening. |
| Free Minds | And God is the One who sends the winds so it stirs up a cloud, then We drive it to a town that is dead, and We revive with it the land after it had died. Such is the resurrection. |
| Qaribullah | Allah is He who sends the winds that stir up the clouds. Then, We drive them on to a dead land and revive the earth after it's death. Such is the Raising Up. |
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| George Sale | It is God who sendeth the winds, and raiseth a cloud; and We drive the same unto a dead country, and thereby quicken the earth after it hath been dead: So shall the resurrection be. |
| JM Rodwell | It is God who sendeth forth the winds which raise the clouds aloft: then drive we them on to some land dead from drought, and give life thereby to the earth after its death. So shall be the resurrection. |
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| Asad | AND [remember:] it is God who sends forth the winds, so that they raise a cloud, whereupon We drive it towards dead land and thereby give life to the earth after it had been lifeless: even thus shall resurrection be! |
Fatir 035:010
| 35:10 من كان يريد العزة فلله العزة جميعا اليه يصعد الكلم الطيب والعمل الصالح يرفعه والذين يمكرون السيئات لهم عذاب شديد ومكر اولئك هو يبور |
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| Transliteration | Man kana yureedu alAAizzata falillahi alAAizzatu jameeAAan ilayhi yasAAadu alkalimu alttayyibu waalAAamalu alssalihu yarfaAAuhu waallatheena yamkuroona alssayyi-ati lahum AAathabun shadeedun wamakru ola-ika huwa yabooru |
| Literal | Who was wanting the glory/might , so to God (is) the glory/might all/all together, to Him ascends/climbs the words/expressions, the good/beautiful , and the deed the correct/righteous He raises it; and those who scheme the sins/crimes, for them (is) a strong (severe) torture, and (the) schemes (of) those it perishes/fails . |
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| Yusuf Ali | If any do seek for glory and power,- to Allah belong all glory and power. To Him mount up (all) Words of Purity: It is He Who exalts each Deed of Righteousness. Those that lay Plots of Evil,- for them is a Penalty terrible; and the plotting of such will be void (of result). |
| Pickthal | Whoso desireth power (should know that) all power belongeth to Allah. Unto Him good words ascend, and the pious deed doth He exalt; but those who plot iniquities, theirs will be an awful doom; and the plotting of such (folk) will come to naught. |
| Arberry | Whosoever desires glory, the glory altogether belongs to God. To Him good words go up, and the righteous deed -- He uplifts it; but those who devise evil deeds -- theirs shall be a terrible chastisement, and their devising shall come to naught. |
| Shakir | Whoever desires honor, then to Allah belongs the honor wholly. To Him do ascend the good words; and the good deeds, lift them up, and (as for) those who plan evil deeds, they shall have a severe chastisement; and (as for) their plan, it shall perish. |
| Sarwar | Whoever seeks honor should know that all honor belongs to God. Good words (worship) will be presented before Him and He will accept good deeds. Those who make evil plans will suffer intense torment. Their evil plans are doomed to destruction. |
| Khalifa | Anyone seeking dignity should know that to GOD belongs all dignity. To Him ascends the good words, and He exalts the righteous works. As for those who scheme evil works, they incur severe retribution; the scheming of such people is destined to fail. |
| Hilali/Khan | Whosoever desires honour, power and glory then to Allah belong all honour, power and glory (and one can get honour, power and glory only by obeying and worshipping Allah (Alone)). To Him ascend (all) the goodly words, and the righteous deeds exalt it (the goodly words i.e. the goodly words are not accepted by Allah unless and until they are followed by good deeds), but those who plot evils, theirs will be severe torment. And the plotting of such will perish. |
| H/K/Saheeh | Whoever desires honor [through power] then to Allah belongs all honor. To Him ascends good speech, and righteous work raises it. But they who plot evil deeds will have a severe punishment, and the plotting of those it will perish. |
| Malik | If anyone is seeking honor, let him know that all honor belongs to Allah Alone. Good words ascend to Him and good deeds are exalted by Him. As for those who plan evil deeds, they shall have severe punishment and their plots will be brought to nothing.[10] |
| QXP | Whoever desires dignity should know that to Allah belongs all Dignity. Unto Him ascend all good words, and He exalts the works that help others. (That is how individuals and nations can ascend in honor). But those who plot imbalance in the lives of others, for them is severe punishment and their plotting, in the end, will come to naught. |
| Maulana Ali | Whoever desires might, then to Allah belongs the might wholly. To Him do ascend the goodly words, and the goodly deed -- He exalts it. And those who plan evil -- for them is a severe chastisement. And their plan will perish. |
| Free Minds | Whosoever is seeking pride, then know that to God belongs all Pride. To Him ascend the good words, and they are exalted by the good deeds. And as for those who scheme evil, they will have a painful retribution, and their scheming will fail. |
| Qaribullah | He who wants might, the Might belongs to Allah altogether. To Him ascend good words, and the righteous deed He raises. But those who devise evil deeds theirs shall be a terrible punishment, and their plotting shall be annulled. |
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| George Sale | Whoever desireth excellence; unto God doth all excellence belong: Unto Him ascendeth the good speech; and the righteous work will He exalt. But as for them who devise wicked plots, they shall suffer a severe punishment; and the device of those men shall be rendered vain. |
| JM Rodwell | If any one desireth greatness, all greatness is in God. The good word riseth up to Him, and the righteous deed will He exalt. But a severe punishment awaiteth the plotters of evil things; and the plots of such will He render vain. |
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| Asad | He who desires might and glory [ought to know that] all might and glory belong to God [alone]. Unto Him ascend all good words, and the righteous deed does He exalt. But as for those who cunningly devise evil deeds - suffering severe awaits them; and all their devising is bound to come to nought. [It appears that in this context - as in the first paragraph of 10:21 or in 34:33 - both the noun makr (lit., "a scheme", or "scheming" or "plotting") and the verb yamkurun (lit., "they scheme" or "plot") have the connotation of "devising false [or "fallacious"] arguments" against something that is true. Since the preceding passages refer to God's creativeness and, in particular, to His power to create life and resurrect the dead (verse 9), the "evil deeds" spoken of above are, presumably, specious arguments meant to "disprove" the announcement of resurrection.] |
Fatir 035:011
| 35:11 والله خلقكم من تراب ثم من نطفة ثم جعلكم ازواجا وماتحمل من انثى ولاتضع الا بعلمه ومايعمر من معمر ولاينقص من عمره الا في كتاب ان ذلك على الله يسير |
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| Transliteration | WaAllahu khalaqakum min turabin thumma min nutfatin thumma jaAAalakum azwajan wama tahmilu min ontha wala tadaAAu illa biAAilmihi wama yuAAammaru min muAAammarin wala yunqasu min AAumurihi illa fee kitabin inna thalika AAala Allahi yaseerun |
| Literal | And God created you from dust/earth then from a drop/male's or female's secretion , then He made you pairs/couples , and no female conceives/(is) pregnant with and nor gives birth/drops except with His knowledge, and no long lived/aged be granted long life, and nor be reduced (shortened) from his lifetime except in a Book/fate/term , that truly that (is) on God easy/little . |
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| Yusuf Ali | And Allah did create you from dust; then from a sperm-drop; then He made you in pairs. And no female conceives, or lays down (her load), but with His knowledge. Nor is a man long-lived granted length of days, nor is a part cut off from his life, but is in a Decree (ordained). All this is easy to Allah. |
| Pickthal | Allah created you from dust, then from a little fluid, then He made you pairs (the male and female). No female beareth or bringeth forth save with His knowledge. And no-one groweth old who groweth old, nor is aught lessened of his life, but it is recorded in a Book, Lo! that is easy for Allah. |
| Arberry | God created you of dust then of a sperm-drop, then He made you pairs. No female bears or brings forth, save with His knowledge; and none is given long life who is given long life neither is any diminished in his life, but it is in a Book. Surely that is easy for God. |
| Shakir | And Allah created you of dust, then of the life-germ, then He made you pairs; and no female bears, nor does she bring forth, except with His knowledge; and no one whose life is lengthened has his life lengthened, nor is aught diminished of one's life, but it is all in a book; surely this is easy to Allah. |
| Sarwar | God created you from clay which He then turned into a living germ and made you into pairs. No female conceives or delivers without His knowledge. No one grows older nor can anything be reduced from one's life without having its record in the Book. This is not at all difficult for God. |
| Khalifa | GOD created you from dust, then from a tiny drop, then He causes you to reproduce through your spouses. No female becomes pregnant, nor gives birth, without His knowledge. No one survives for a long life, and no one's life is snapped short, except in accordance with a pre-existing record. This is easy for GOD. |
| Hilali/Khan | And Allah did create you (Adam) from dust, then from Nutfah (male and female discharge semen drops i.e. Adams offspring), then He made you pairs (male and female). And no female conceives or gives birth, but with His Knowledge. And no aged man is granted a length of life, nor is a part cut off from his life (or another mans life), but is in a Book (AlLauh AlMahfooz) Surely, that is easy for Allah. |
| H/K/Saheeh | And Allah created you from dust, then from a sperm-drop; then He made you mates. And no female conceives nor does she give birth except with His knowledge. And no aged person is granted [additional] life nor is his lifespan lessened but that it is in a register. Indeed, that for Allah is easy. |
| Malik | It is Allah Who created you from dust, then from a sperm-drop, then He made you pairs. No female conceives or delivers without His knowledge. No long- lived man grows old or has his life cut short but is written in a Book; surely all this is easy for Allah.[11] |
| QXP | (Recall your common humble origin.) Allah created you from dust, then from male and female gametes, and then He makes you pairs. And no female becomes pregnant, nor gives birth without His Knowledge (according to His Appointed Science, without exceptions). No one lives long, and no one lives short, but by His Law (3:144). Behold, all this is easy to Allah. ('Nutfah' = Gamete, male or female). |
| Maulana Ali | And Allah created you from dust, then from the life-germ, then He made you pairs. And no females bears, nor brings forth, except with His knowledge. And no one living long is granted a long life, nor is aught diminished of one’s life, but it is all in a book. Surely this is easy to Allah. |
| Free Minds | And God created you from dust, then from a seed, then He made you into pairs. And no female becomes pregnant, nor gives birth, without His knowledge. Nor does anyone have his life extended, or his life is shortened, except in a record. This is easy for God. |
| Qaribullah | Allah created you from dust, then from a (sperm) drop. Then he made you pairs. No female conceives or is delivered except by His Knowledge. He whose life is long, whatsoever is increased or decreased of his age is in a Clear Book. Surely, that is easy for Allah. |
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| George Sale | God created you first of the dust, and afterwards of seed: And He hath made you man and wife. No female conceiveth, or bringeth forth, but with his knowledge. Nor is any thing added unto the age of him whose life is prolonged, neither is any thing diminished from his age, but the same is written in the book of God's decrees. Verily this is easy with God. |
| JM Rodwell | Moreover, God created you of dust-then of the germs of life-then made you two sexes: and no female conceiveth or bringeth forth without his knowledge; and the aged ageth not, nor is aught minished from man's age, but in accordance with the Book. An easy th |
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| Asad | And [remember:] God creates [every one of] you out of dust, [See second half of note on 3:59, and note on 23:12.] then out of a drop of sperm; and then He fashions you into either of the two sexes. [Lit., "makes you pairs" or "mates (of one another)".] And no female conceives or gives birth unless it be with His knowledge; and none that is long-lived has his days lengthened - and neither is aught lessened of his days - unless it be thus laid down in [God's] decree: for, behold, all this is easy for God. |
Fatir 035:012
| 35:12 ومايستوي البحران هذا عذب فرات سائغ شرابه وهذا ملح اجاج ومن كل تاكلون لحما طريا وتستخرجون حلية تلبسونها وترى الفلك فيه مواخر لتبتغوا من فضله ولعلكم تشكرون |
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| Transliteration | Wama yastawee albahrani hatha AAathbun furatun sa-ighun sharabuhu wahatha milhun ojajun wamin kullin ta/kuloona lahman tariyyan watastakhrijoona hilyatan talbasoonaha watara alfulka feehi mawakhira litabtaghoo min fadlihi walaAAallakum tashkuroona |
| Literal | And the two seas/oceans do not become equal/alike, that (is) fresh/sweet very sweet/fresh pleasant tasting its drink, and that (is) salty, salty and bitter, and from each/all you eat a soft/tender meat , and you bring out a jewel/ornament you wear/dress it, and you see the ship/ships in it audibly cutting through to ask/desire from His grace/favour , and maybe/perhaps you thank/be grateful. |
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| Yusuf Ali | Nor are the two bodies of flowing water alike,- the one palatable, sweet, and pleasant to drink, and the other, salt and bitter. Yet from each (kind of water) do ye eat flesh fresh and tender, and ye extract ornaments to wear; and thou seest the ships therein that plough the waves, that ye may seek (thus) of the Bounty of Allah that ye may be grateful. |
| Pickthal | And the two seas are not alike: this, fresh, sweet, good to drink, this (other) bitter, salt. And from them both ye eat fresh meat and derive the ornament that ye wear. And thou seest the ship cleaving them with its prow that ye may seek of His bounty, and that haply ye may give thanks. |
| Arberry | Not equal are the two seas; this is sweet, grateful to taste, delicious to drink, and that is salt, bitter to the tongue. Yet of both you eat fresh flesh, and bring forth out of it ornaments for you to wear; and thou mayest see the ships cleaving through it, that you may seek of His bounty, and so haply you will be thankful. |
| Shakir | And the two seas are not alike: the one sweet, that subdues thirst by its excessive sweetness, pleasant to drink; and the other salt, that burns by its saltness; yet from each of them you eat fresh flesh and bring forth ornaments which you wear; and you see the ships cleave through it that you may seek of His bounty and that you may be grateful. |
| Sarwar | The two oceans, one sweet and the other salty, are not alike. From each you can eat fresh meat and obtain ornaments to use. You see ships ploughing their way through them so that you may seek His favor and give Him thanks. |
| Khalifa | The two seas are not the same; one is fresh and delicious, while the other is salty and undrinkable. From each of them you eat tender meat, and extract jewelry to wear. And you see the ships sailing through them, seeking His provisions, that you may be appreciative. |
| Hilali/Khan | And the two seas (kinds of water) are not alike, this fresh sweet, and pleasant to drink, and that saltish and bitter. And from them both you eat fresh tender meat (fish), and derive the ornaments that you wear. And you see the ships cleaving (the seawater as they sail through it), that you may seek of His Bounty, and that you may give thanks. |
| H/K/Saheeh | And not alike are the two bodies of water. One is fresh and sweet, palatable for drinking, and one is salty and bitter. And from each you eat tender meat and extract ornaments which you wear, and you see the ships plowing through [them] that you might seek of His bounty; and perhaps you will be grateful. |
| Malik | The two bodies of water, of which one is sweet and pleasant to drink and the other is salty and bitter, are not alike. Yet from each kind of water you eat fresh meat and extract ornaments which you wear; and you see the ships plough their course through them to seek the bounty of Allah, that you may be grateful.[12] |
| QXP | (Observe the diversity in Nature.) Thus the two seas (and subsoil waters) are not alike. One is fresh, good to drink, the other undrinkable, salty (25:53). Yet, from either of them you eat tender meat and extract ornament that you may wear. And you see ships sailing through the waves seeking His Bounty, so that you may have cause to be grateful. |
| Maulana Ali | And the two seas are not alike: the one sweet, very sweet, pleasant to drink; and the other salt, bitter. Yet from both you eat fresh flesh and bring forth ornaments which you wear. And thou seest the ships cleave through it, that you may seek of His bounty and that you may give thanks. |
| Free Minds | Nor are the two seas the same. One is fresh and palatable, good to drink, while the other is salty and bitter. And from each of them you eat tender meat, and you extract jewellery to wear. And you see the ships sailing through them, seeking His provisions; and perhaps you may be appreciative. |
| Qaribullah | The two seas are not alike. One is fresh, sweet and pleasant to taste, while the other is salt and bitter. Yet, from each you eat fresh flesh and bring forth out of it ornaments for you to wear. And you see the ships plow their course through it so that you may seek His bounty, and in order that you give thanks. |
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| George Sale | The two seas are not to be held in comparison: This is fresh and sweet, pleasant to drink; but that is salt and bitter: Yet out of each of them ye eat fish, and take ornaments for you to wear. Thou seest the ships also plowing the waves thereof, that ye may seek to enrich yourselves by commerce, of the abundance of God: Peradventure ye will be thankful. |
| JM Rodwell | Nor are the two seas alike: the one fresh, sweet, pleasant for drink, and the other salt, bitter; yet from both ye eat fresh fish, and take forth for you ornaments to wear, and thou seest the ships cleaving their waters that ye may go in quest of his bount |
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| Asad | [Easy is it for Him to create likeness and variety:] [This interpolated sentence reflects Razi's convincing explanation of the passage that follows here, and its connection with the preceding one.] thus, the two great bodies of water [on earth] are not alike [For this rendering of al-bahran, see note on 25:53.]-the one sweet, thirst-allaying, pleasant to drink, and the other salty and bitter: and yet, from either of them do you eat fresh meat, and [from either] you take gems which you may wear; and on either thou canst see ships ploughing through the waves, so that you might [be able to] go forth in quest of some of His bounty, and thus have cause to be grateful. |
Fatir 035:013
| 35:13 يولج الليل في النهار ويولج النهار في الليل وسخر الشمس والقمر كل يجري لاجل مسمى ذلكم الله ربكم له الملك والذين تدعون من دونه مايملكون من قطمير |
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| Transliteration | Yooliju allayla fee alnnahari wayooliju alnnahara fee allayli wasakhkhara alshshamsa waalqamara kullun yajree li-ajalin musamman thalikumu Allahu rabbukum lahu almulku waallatheena tadAAoona min doonihi ma yamlikoona min qitmeerin |
| Literal | He makes the night to enter/penetrate in the daytime, and He makes the daytime to enter/penetrate in the night, and He manipulated/subjugated the sun and the moon, each passes/orbits to a named/identified term/time, that one (is) God your Lord, for Him (is) the ownership/kingdom , and those whom you call from other than Him, they do not own/possess from (a) thin layer between the date and its pit/anything. |
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| Yusuf Ali | He merges Night into Day, and he merges Day into Night, and he has subjected the sun and the moon (to his Law): each one runs its course for a term appointed. Such is Allah your Lord: to Him belongs all Dominion. And those whom ye invoke besides Him have not the least power. |
| Pickthal | He maketh the night to pass into the day and He maketh the day to pass into the night. He hath subdued the sun and moon to service. Each runneth unto an appointed term. Such is Allah, your Lord; His is the Sovereignty; and those unto whom ye pray instead of Him own not so much as the white spot on a date-stone. |
| Arberry | He makes the night to enter into the day and makes the day to enter into the night, and He has subjected the sun and the moon, each of them running to a stated term. That is God, your Lord; to Him belongs the Kingdom; and those you call upon, apart from Him, possess not so much as the skin of a date-stone. |
| Shakir | He causes the night to enter in upon the day, and He causes the day to enter in upon the night, and He has made subservient (to you) the sun and the moon; each one follows its course to an appointed time; this is Allah, your Lord, His is the kingdom; and those whom you call upon besides Him do not control a straw. |
| Sarwar | He causes the night to enter into the day and the day to enter into the night. He has made subservient to Himself the sun and moon, each moving in an orbit for an appointed time. Such is God, your Lord, to whom belongs the kingdom. Those whom you worship besides Him do not posses even a single straw. |
| Khalifa | He merges the night into the day, and merges the day into the night. He has committed the sun and the moon to run for a predetermined period of time. Such is GOD your Lord; to Him belongs all kingship. Any idols you set up beside Him do not possess as much as a seed's shell. |
| Hilali/Khan | He merges the night into the day (i.e. the decrease in the hours of the night are added to the hours of the day), and He merges the day into the night (i.e. the decrease in the hours of the day are added to the hours of the night). And He has subjected the sun and the moon, each runs its course for a term appointed. Such is Allah your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the datestone). |
| H/K/Saheeh | He causes the night to enter the day, and He causes the day to enter the night and has subjected the sun and the moon each running [its course] for a specified term. That is Allah, your Lord; to Him belongs sovereignty. And those whom you invoke other than Him do not possess [as much as] the membrane of a date seed. |
| Malik | He causes the night to pass into the day and the day into the night, and He has made the sun and the moon to serve you; each one follows its course for an appointed term. Such is Allah, your Lord; His is the kingdom; and those to whom you pray besides Him do not even own a thread of a date-stone.[13] |
| QXP | He makes the night grow longer by shortening the day, and makes the day grow longer by shortening the night. And He has committed the sun and the moon to service, each running to an appointed term. Such is Allah, your Lord - unto Him belongs all Dominion. And those whom you call upon instead of Him, do not own so much as the husk of a date-stone. (4:53), (4:124). |
| Maulana Ali | He causes the night to enter in upon the day, and causes the day to enter in upon the night, and He has made subservient the sun and the moon, each one moves to an appointed time. This is Allah, your Lord; His is the kingdom. And those whom you call upon besides Him own not a straw. |
| Free Minds | He merges the night into the day, and merges the day into the night. And He has committed the sun and the moon, each runs for a predetermined period. Such is God your Lord; to Him is the sovereignty. And as for those whom you call on besides Him, they do not possess a seed's shell. |
| Qaribullah | He causes the night to enter into the day and the day into the night. He has subjected the sun and the moon each running for a named term. Such is Allah, your Lord. To Him belongs the Kingdom; and those whom you call upon, other than Him, do not possess even as much as the membrane of a datestone. |
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| George Sale | He causeth the night to succeed the day, and He causeth the day to succeed the night; and He obligeth the sun and the moon to perform their services: Each of them runneth an appointed course. This is God, your Lord: His is the kingdom. But the idols which ye invoke besides Him, have not the power even over the skin of a date-stone: |
| JM Rodwell | He causeth the night to enter in upon the day, and the day to enter in upon the night; and He hath given laws to the sun and to the moon, so that each journeyeth to its appointed goal: This is God your Lord: All power is His: But the gods whom ye call on b |
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| Asad | He makes the night grow longer by shortening the day, and He makes the day grow longer by shortening the night; and He has made the sun and the moon subservient [to His laws], each running its course for a term set [by Him]. [See note on 13:2.] |
Fatir 035:014
| 35:14 ان تدعوهم لايسمعوا دعاءكم ولو سمعوا مااستجابوا لكم ويوم القيامة يكفرون بشرككم ولاينبئك مثل خبير |
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| Transliteration | In tadAAoohum la yasmaAAoo duAAaakum walaw samiAAoo ma istajaboo lakum wayawma alqiyamati yakfuroona bishirkikum wala yunabbi-oka mithlu khabeerin |
| Literal | If you call them they do not hear your call/request/prayer, and if they heard/listened, they would not have answered/replied to you, and (on) the Resurrection Day they disbelieve with your sharing (them)/making (them) partners (with God), and non informs you equal/alike (to) an expert/experienced. |
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| Yusuf Ali | If ye invoke them, they will not listen to your call, and if they were to listen, they cannot answer your (prayer). On the Day of Judgment they will reject your "Partnership". and none, (O man!) can tell thee (the Truth) like the One Who is acquainted with all things. |
| Pickthal | If ye pray unto them they hear not your prayer, and if they heard they could not grant it you. On the Day of Resurrection they will disown association with you. None can inform you like Him Who is Aware. |
| Arberry | If you call upon them, they will not hear your prayer, and if they heard, they would not answer you; and on the Day of Resurrection they will disown your partnership. None can tell thee like One who is aware. |
| Shakir | If you call on them they shall not hear your call, and even if they could hear they shall not answer you; and on the resurrection day they will deny your associating them (with Allah); and none can inform you like the One Who is Aware. |
| Sarwar | They will not listen to your prayers if you pray to them. Even if they would listen, they would not be able to answer you. On the Day of Judgment they will reject your worship of them. Not even an expert reporter can tell you the truth in the way that God can do. |
| Khalifa | If you call on them, they cannot hear you. Even if they hear you, they cannot respond to you. On the Day of Resurrection, they will disown you. None can inform you like the Most Cognizant. |
| Hilali/Khan | If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad SAW) like Him Who is the AllKnower (of each and everything). |
| H/K/Saheeh | If you invoke them, they do not hear your supplication; and if they heard, they would not respond to you. And on the Day of Resurrection they will deny your association. And none can inform you like [one] Acquainted [with all matters]. |
| Malik | If you pray to them they cannot hear your prayers and even if they could hear you they could not answer you. On the Day of Resurrection they will deny your associating them with Allah. O mankind! None can inform you about all this except the One Who is All-Aware.[14] |
| QXP | When you call them (the dead 'saints'), they don't even hear your call, and even if they were to hear they won't be able to respond to you. On the Day of Resurrection they will disown your 'partnership'. And none can inform you like the One Who is Aware. |
| Maulana Ali | If you call on them, they hear not your call; and if they heard, they could not answer you. And on the day of Resurrection they will deny your associating them (with Allah). And none can inform thee like the All-Aware one. |
| Free Minds | If you call on them, they cannot hear you. And even if they hear you, they cannot respond to you. And on the Day of Resurrection, they will reject your idolatry. And none can inform you like an Expert. |
| Qaribullah | If you supplicate to them they cannot hear your supplication, and if they heard, they cannot answer you. On the Day of Resurrection they will disown your associating. None can tell you like He who is the Aware. |
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| George Sale | If ye invoke them, they will not hear your calling; and although they should hear, yet they would not answer you. On the day of resurrection they shall disclaim your having associated them with God: And none shall declare unto thee the truth, like one who is well-acquainted therewith. |
| JM Rodwell | If ye cry to them they will not hear your cry; and if they heard they would not answer you, and in the day of resurrection they will disown your joining them with God: and none can instruct thee like Him who is informed of all. |
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| Asad | If you invoke them, they do not hear your call; and even if they could hear, they would not [be able to] respond to you. And [withal,] on the Day of Resurrection they will utterly disown your having associated them with God. [The Quran states in many places that all false objects of worship - whether saints, angels, relics, fetishes, or deified forces of nature - will "bear witness" against their one-time worshippers on Resurrection Day, and will "disown" them: a symbolic allusion to man's perception, at the end of time, of the ultimate reality.] And none can make thee understand [the truth] like the One who is all-aware. |
Fatir 035:015
| 35:15 ياايها الناس انتم الفقراء الى الله والله هو الغني الحميد |
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| Transliteration | Ya ayyuha alnnasu antumu alfuqarao ila Allahi waAllahu huwa alghaniyyu alhameedu |
| Literal | You, you the people, you are the poor/needy/deprived to God, and He is the rich, the praiseworthy/commendable. |
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| Yusuf Ali | O ye men! It is ye that have need of Allah: but Allah is the One Free of all wants, worthy of all praise. |
| Pickthal | O mankind! Ye are the poor in your relation to Allah. And Allah! He is the Absolute, the Owner of Praise. |
| Arberry | O men, you are the ones that have need of God; He is the All-sufficient, the All-laudable. |
| Shakir | O men! you are they who stand in need of Allah, and Allah is He Who is the Self-sufficient, the Praised One. |
| Sarwar | People, you are always in need of God and God is Self-sufficient and Praiseworthy. |
| Khalifa | O people, you are the ones who need GOD, while GOD is in no need for anyone, the Most Praiseworthy. |
| Hilali/Khan | O mankind! it is you who stand in need of Allah, but Allah is Rich (Free of all wants and needs), Worthy of all praise. |
| H/K/Saheeh | O mankind, you are those in need of Allah, while Allah is the Free of need, the Praiseworthy. |
| Malik | O mankind! It is you who stands in need of Allah, and it is Allah Who is Free of all wants, Worthy of all praise.[15] |
| QXP | O Mankind! It is you who stand in need of Allah. And Allah! He is the Absolute, the Owner of Praise. |
| Maulana Ali | O men, it is you that have need of Allah, and Allah is the Self-Sufficient, the Praised One. |
| Free Minds | O people, you are the poor when it comes to God, while God is the Rich, the Praiseworthy. |
| Qaribullah | People, it is you who are in need of Allah. He is the Rich, the Praised. |
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| George Sale | O men, ye have need of God; but God is self-sufficient, and to be praised. |
| JM Rodwell | O men! ye are but paupers in need of God; but God is the Rich, the Praiseworthy! |
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| Asad | O men! It is you, who stand in need of God, whereas He alone is self-sufficient, the One to whom all praise is due. |
Fatir 035:016
| 35:16 ان يشا يذهبكم ويات بخلق جديد |
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| Transliteration | In yasha/ yuthhibkum waya/ti bikhalqin jadeedin |
| Literal | If He wills/wants He makes you go away/eliminates you and He comes with a new creation. |
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| Yusuf Ali | If He so pleased, He could blot you out and bring in a New Creation. |
| Pickthal | If He will, He can be rid of you and bring (instead of you) some new creation. |
| Arberry | If He will, He can put you away and bring a new creation; |
| Shakir | If He please, He will take you off and bring a new generation. |
| Sarwar | He could replace you by a new creation if He decided to. |
| Khalifa | If He wills, He can get rid of you and substitute a new creation. |
| Hilali/Khan | If He will, He could destroy you and bring about a new creation. |
| H/K/Saheeh | If He wills, He can do away with you and bring forth a new creation. |
| Malik | If He wants, He can destroy you and replace you with a new creation;[16] |
| QXP | If He Will, He can do away with you and bring some new creation. |
| Maulana Ali | If He please, He will remove you and bring a new creation. |
| Free Minds | If He wishes, He could do away with you and He would bring a new creation. |
| Qaribullah | He can put you away, if He will, and bring a new creation |
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| George Sale | If he pleaseth, he can take you away, and produce a new creature in your stead: |
| JM Rodwell | If He please, He could sweep you away, and bring forth a new creation! |
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| Asad | If He so wills, He can do away with you and bring forth a new mankind [in your stead]: [See note on 14:19.] |
Fatir 035:017
| 35:17 وماذلك على الله بعزيز |
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| Transliteration | Wama thalika AAala Allahi biAAazeezin |
| Literal | And that (is) not with a dear/mighty on God. |
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| Yusuf Ali | Nor is that (at all) difficult for Allah. |
| Pickthal | That is not a hard thing for Allah. |
| Arberry | that is surely no great matter for God. |
| Shakir | And this is not hard to Allah. |
| Sarwar | This would not cost God dear at all. |
| Khalifa | This is not too difficult for GOD. |
| Hilali/Khan | And that is not hard for Allah. |
| H/K/Saheeh | And that is for Allah not difficult. |
| Malik | and this is not at all difficult for Allah.[17] |
| QXP | This is not at all difficult for Allah. |
| Maulana Ali | And this is not hard to Allah. |
| Free Minds | And this is not too difficult for God. |
| Qaribullah | this is not a great matter for Allah. |
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| George Sale | Neither will this be difficult with God. |
| JM Rodwell | Nor will this be hard for God. |
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| Asad | nor is this difficult for God. |
Fatir 035:018
| 35:18 ولاتزر وازرة وزر اخرى وان تدع مثقلة الى حملها لايحمل منه شئ ولو كان ذا قربى انما تنذر الذين يخشون ربهم بالغيب واقاموا الصلاة ومن تزكى فانما يتزكى لنفسه والى الله المصير |
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| Transliteration | Wala taziru waziratun wizra okhra wa-in tadAAu muthqalatun ila himliha la yuhmal minhu shay-on walaw kana tha qurba innama tunthiru allatheena yakhshawna rabbahum bialghaybi waaqamoo alssalata waman tazakka fa-innama yatazakka linafsihi wa-ila Allahi almaseeru |
| Literal | And no sinner/loader/burdener (F) (self) carries/bears/sins (F) another's sin/load/burden , and if she/it calls (a) burdened/loaded (F) (self) to (remove) her/its weight/load , nothing from it (will) be carried/lifted a thing, and even if it was/is (to) of relations , truly/indeed you warn/give notice (to) those who fear their Lord with the unseen/hidden and they kept up the prayers, and who purifies , so but he purifies to/for him self, and to God (is) the end/destination. |
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| Yusuf Ali | Nor can a bearer of burdens bear another's burdens if one heavily laden should call another to (bear) his load. Not the least portion of it can be carried (by the other). Even though he be nearly related. Thou canst but admonish such as fear their Lord unseen and establish regular Prayer. And whoever purifies himself does so for the benefit of his own soul; and the destination (of all) is to Allah. |
| Pickthal | And no burdened soul can bear another's burden, and if one heavy laden crieth for (help with) his load, naught of it will be lifted even though he (unto whom he crieth) be of kin. Thou warnest only those who fear their Lord in secret, and have established worship. He who groweth (in goodness), groweth only for himself, (he cannot by his merit redeem others). Unto Allah is the journeying. |
| Arberry | No soul laden bears the load of another; and if one heavy-burdened calls for its load to be carried, not a thing of it will be carried, though he be a near kinsman. Thou warnest only those who fear their Lord in the Unseen and perform the prayer; and whosoever purifies himself, purifies himself only for his own soul's good. To God is the homecoming. |
| Shakir | And a burdened soul cannot bear the burden of another and if one weighed down by burden should cry for (another to carry) its burden, not aught of it shall be carried, even though he be near of kin. You warn only those who fear their Lord in secret and keep up prayer; and whoever purifies himself, he purifies himself only for (the good of) his own soul; and to Allah is the eventual coming. |
| Sarwar | No one will bear the burden of another. Even if an overburdened soul should ask another to bear a part of his burden, no one, not even a relative, will do so. (Muhammad), you can only warn those who have fear of their Lord without seeing Him and who are steadfast in prayer. Whoever purifies himself, does so for his own good. To God do all things return. |
| Khalifa | No soul can carry the sins of another soul. If a soul that is loaded with sins implores another to bear part of its load, no other soul can carry any part of it, even if they were related. The only people to heed your warnings are those who reverence their Lord, even when alone in their privacy, and observe the Contact Prayers (Salat). Whoever purifies his soul, does so for his own good. To GOD is the final destiny. |
| Hilali/Khan | And no bearer of burdens shall bear anothers burden, and if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin. You (O Muhammad SAW) can warn only those who fear their Lord unseen, and perform As-Salat (IqamatasSalat). And he who purifies himself (from all kinds of sins), then he purifies only for the benefit of his ownself. And to Allah is the (final) Return (of all). |
| H/K/Saheeh | And no bearer of burdens will bear the burden of another. And if a heavily laden soul calls [another] to [carry some of] its load, nothing of it will be carried, even if he should be a close relative. You can only warn those who fear their Lord unseen and have established prayer. And whoever purifies himself only purifies himself for [the benefit of] his soul. And to Allah is the [final] destination. |
| Malik | No bearer of a burden will bear another’s burden, and if a heavy laden person cries out for help, none will come forward to share the least of his burden, even though he be a close relative. O Prophet! You can only admonish those who fear their Lord - though they cannot see Him - and establish Salah. He that purifies himself does so for his own good. To Allah is the destination of all.[18] |
| QXP | And no person, being already burdened with his own doings, will be made to carry the burden of another. And if a laden one calls for help with his load, none may carry part of it even if he is a close relative. Hence, you can warn only those who understand their Lord's Law of Requital knowing that even their actions done in secrecy have consequences. So, such people follow the Divine Commands closely. Whoever grows in virtue does so for the good of his "Self". And the destination of all is to Allah. |
| Maulana Ali | And no burdened soul can bear another’s burden. And if one weighed down by a burden calls another to carry his load, naught of it will be carried, even though he be near of kin. Thou warnest only those who fear their Lord in secret and keep up prayer. And whoever purifies himself, purifies himself only for his own good. And to Allah is the eventual coming. |
| Free Minds | And none can carry the load of another, and even if it calls on another to bear part of its load, no other can carry any part of it, even if they were related. You will only be able to warn those who fear their Lord while unseen, and they hold the contact-method. And whoever contributes, is contributing for himself. And to God is the final destiny. |
| Qaribullah | No laden soul shall bear another's load. If one is heavyburdened and calls for his load to be carried, nothing of it will be carried, not even if he is a close relative. You warn only those who fear their Lord in the Unseen, and establish the prayer. He who purifies himself, purifies himself for the good of his own soul. To Allah is the arrival. |
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| George Sale | A burdened soul shall not bear the burden of another: And if a heavy-burdened soul call on another to bear part of its burden, no part thereof shall be born by the person who shall be called on, although he be ever so nearly related. Thou shalt admonish those who fear their Lord in secret, and are constant at prayer: And whoever cleanseth himself from the guilt of disobedience cleanseth himself to the advantage of his own soul; for all shall be assembled before God at the last day. |
| JM Rodwell | And the burdened soul shall not bear the burden of another: and if the heavy laden soul cry out for its burden to be carried, yet shall not aught of it be carried, even by the near of kin! Thou shalt warn those who fear their Lord in secret, and observe pr |
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| Asad | AND NO BEARER of burdens shall be made to bear another's burden; [I.e., on Judgment Day - for "whatever [wrong] any human being commits rests upon him alone" (6:164, which is followed by a sentence identical with the one above).] and if one weighed down by his load calls upon [another] to help him carry it, nothing thereof may be carried [by that other], even if it be one's near of kin. [Thus, any transfer of moral responsibility from one person to another is shown to be impossible. Whereas the first part of the above statement implies a negation of the Christian doctrine of "original sin" with which mankind is supposedly burdened, the second part categorically refutes the doctrine of the "vicarious atonement" of that sin by Jesus. (See also 53:38 and the corresponding note.) Hence, thou canst [truly] warn only those who stand in awe of their Sustainer although He is beyond the reach of their perception, [For an explanation of this rendering of bi'l-ghayb, see note on 2:3. The meaning is that only those "who believe in the existence of that which is beyond the reach of human perception" can really benefit by the "warning" inherent in the preceding statement. (See also 27:80 - 81 and 30:52 - 53.)] and are constant in prayer, and [know that] whoever grows in purity, attains to purity but for the good of his own self, and [that] with God is all journeys' end. |
Fatir 035:019
| 35:19 ومايستوي الاعمى والبصير |
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| Transliteration | Wama yastawee al-aAAma waalbaseeru |
| Literal | And the blind and the seeing/understanding , do not become equal/alike. |
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| Yusuf Ali | The blind and the seeing are not alike; |
| Pickthal | The blind man is not equal with the seer; |
| Arberry | Not equal are the blind and the seeing man, |
| Shakir | And the blind and the seeing are not alike |
| Sarwar | The blind and the seeing are not alike |
| Khalifa | The blind and the seer are not equal. |
| Hilali/Khan | Not alike are the blind (disbelievers in Islamic Monotheism) and the seeing (believers in Islamic Monotheism). |
| H/K/Saheeh | Not equal are the blind and the seeing, |
| Malik | The blind and the seeing are not alike;[19] |
| QXP | The blind of reason and the seeing are not equal. |
| Maulana Ali | And the blind and the seeing are not alike, |
| Free Minds | The blind and the seer are not equal. |
| Qaribullah | The blind and the seeing are not equal, |
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| George Sale | The blind and the seeing shall not be held equal; |
| JM Rodwell | And the blind and the seeing are not alike; |
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| Asad | For [thus it is:] the blind and the seeing are not equal; |
Fatir 035:020
| 35:20 ولاالظلمات ولاالنور |
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| Transliteration | Wala alththulumatu wala alnnooru |
| Literal | And nor the darknesses, and nor the light. |
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| Yusuf Ali | Nor are the depths of Darkness and the Light; |
| Pickthal | Nor is darkness (tantamount to) light; |
| Arberry | the shadows and the light, |
| Shakir | Nor the darkness and the light, |
| Sarwar | nor are darkness and light |
| Khalifa | Nor are the darkness and the light. |
| Hilali/Khan | Nor are (alike) the darkness (disbelief) and the light (Belief in Islamic Monotheism). |
| H/K/Saheeh | Nor are the darknesses and the light, |
| Malik | nor the darkness and the Light;[20] |
| QXP | Nor are the Darkness and the Light. |
| Maulana Ali | Nor the darkness and the light, |
| Free Minds | Nor are the darkness and the light. |
| Qaribullah | nor are darkness and light. |
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| George Sale | neither darkness and light; |
| JM Rodwell | neither darkness and light; |
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| Asad | nor are the depths of darkness and the light; |
Fatir 035:021
| 35:21 ولاالظل ولاالحرور |
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| Transliteration | Wala alththillu wala alharooru |
| Literal | And nor the shade , and nor the hot wind/sun's heat . |
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| Yusuf Ali | Nor are the (chilly) shade and the (genial) heat of the sun: |
| Pickthal | Nor is the shadow equal with the sun's full heat; |
| Arberry | the shade and the torrid heat; |
| Shakir | Nor the shade and the heat, |
| Sarwar | nor shade and heat |
| Khalifa | Nor are the coolness of the shade and the heat of the sun. |
| Hilali/Khan | Nor are (alike) the shade and the suns heat. |
| H/K/Saheeh | Nor are the shade and the heat, |
| Malik | nor the shade and the heat;[21] |
| QXP | Nor the cooling shade and the scorching heat. |
| Maulana Ali | Nor the shade and the heat. |
| Free Minds | Nor are the shade and the heat. |
| Qaribullah | The shade and the hot wind are not equal, |
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| George Sale | nor the cool shade and the scorching wind: |
| JM Rodwell | nor the shade and the hot wind; |
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| Asad | nor the [cooling] shade and the scorching heat: |
Fatir 035:022
| 35:22 ومايستوي الاحياء ولاالاموات ان الله يسمع من يشاء وماانت بمسمع من في القبور |
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| Transliteration | Wama yastawee al-ahyao wala al-amwatu inna Allaha yusmiAAu man yashao wama anta bimusmiAAin man fee alquboori |
| Literal | And (they) do not become equal/alike, the alive and nor the deads, that truly God makes whom He wills/wants hear/listen , and you are not with making whom (are) in the graves/burial places hear/listen. |
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| Yusuf Ali | Nor are alike those that are living and those that are dead. Allah can make any that He wills to hear; but thou canst not make those to hear who are (buried) in graves. |
| Pickthal | Nor are the living equal with the dead. Lo! Allah maketh whom He will to hear. Thou canst not reach those who are in the graves. |
| Arberry | not equal are the living and the dead. God makes to hear whomsoever He will; thou canst not make those in their tombs to hear - |
| Shakir | Neither are the living and the dead alike. Surely Allah makes whom He pleases hear, and you cannot make those hear who are m the graves. |
| Sarwar | nor are the living and the dead. God makes to listen whomever He wants. (Muhammad), you cannot make people in the graves to listen. |
| Khalifa | Nor are the living and the dead; GOD causes whomever He wills to hear. You cannot make hearers out of those in the graves. |
| Hilali/Khan | Nor are (alike) the living (believers) and the dead (disbelievers). Verily, Allah makes whom He will hear, but you cannot make hear those who are in graves. |
| H/K/Saheeh | And not equal are the living and the dead. Indeed, Allah causes to hear whom He wills, but you cannot make hear those in the graves. |
| Malik | nor the living and the dead. Certainly Allah can make anyone hear if He so wills; but, O Prophet, you cannot make those who are in the graves hear you.[22] |
| QXP | Nor are the living equal with the dead. Behold, Allah makes him hear who wants to hear. You cannot make hear the dead of heart like those who are in the graves. |
| Maulana Ali | Neither are the living and the dead alike. Surely Allah makes whom He pleases hear, and thou canst not make those hear who are in the graves. |
| Free Minds | Nor equal are the living and the dead; God causes whomever He wills to hear. And you cannot make those who are in the graves hear. |
| Qaribullah | nor are the living and the dead equal. Allah makes to hear whosoever He will, but you cannot make those who are in their graves hear. |
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| George Sale | Neither shall the living and the dead be held equal. God shall cause him to hear whom He pleaseth: But thou shalt not make those to hear who are in their graves. |
| JM Rodwell | Nor are the living and the dead the same thing! God indeed shall make whom He will to hearken, but thou shalt not make those who are in their graves to hearken; |
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| Asad | and neither are equal the living and the dead [of heart]. Behold, [O Muhammad,] God can make hear whomever He wills, whereas thou canst not make hear such as are [dead of heart like the dead] in their graves: |
Fatir 035:023
| 35:23 ان انت الا نذير |
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| Transliteration | In anta illa natheerun |
| Literal | That you are except a warner/giver of notice. |
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| Yusuf Ali | Thou art no other than a warner. |
| Pickthal | Thou art but a warner. |
| Arberry | thou art naught but a warner. |
| Shakir | You are naught but a warner. |
| Sarwar | You are simply a warner. |
| Khalifa | You are no more than a warner. |
| Hilali/Khan | You (O Muhammad SAW) are only a warner (i.e. your duty is to convey Allahs Message to mankind but the guidance is in Allahs Hand). |
| H/K/Saheeh | You, [O Muúammad], are not but a warner. |
| Malik | You are nothing but a Warner.[23] |
| QXP | You are but a Warner. |
| Maulana Ali | Thou art naught but a warner. |
| Free Minds | You are but a warner. |
| Qaribullah | You (Prophet Muhammad) are but a warner. |
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| George Sale | Thou art no other than a preacher: |
| JM Rodwell | for only with warning art thou charged. |
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| Asad | thou art nothing but a warner. |
Fatir 035:024
| 35:24 انا ارسلناك بالحق بشيرا ونذيرا وان من امة الا خلا فيها نذير |
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| Transliteration | Inna arsalnaka bialhaqqi basheeran wanatheeran wa-in min ommatin illa khala feeha natheerun |
| Literal | That We sent you with the truth (as) an announcer of good news and a warner/giver of notice, and (there is) not from a nation/generation/century except past/expired in it a warner/giver of notice. |
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| Yusuf Ali | Verily We have sent thee in truth, as a bearer of glad tidings, and as a warner: and there never was a people, without a warner having lived among them (in the past). |
| Pickthal | Lo! We have sent thee with the Truth, a bearer of glad tidings and a warner; and there is not a nation but a warner hath passed among them. |
| Arberry | Surely We have sent thee with the truth good tidings to bear, and warning; not a nation there is, but there has passed away in it a warner. |
| Shakir | Surely We have sent you with the truth as a bearer of good news and a warner; and there is not a people but a warner has gone among them. |
| Sarwar | We have sent you in all truth as a bearer of glad news and a warner. No nation who lived before was left without a warner. |
| Khalifa | We have sent you with the truth, a bearer of good news, as well as a warner. Every community must receive a warner. |
| Hilali/Khan | Verily! We have sent you with the truth, a bearer of glad tidings, and a warner. And there never was a nation but a warner had passed among them. |
| H/K/Saheeh | Indeed, We have sent you with the truth as a bringer of good tidings and a warner. And there was no nation but that there had passed within it a warner. |
| Malik | Certainly We have sent you (O Muhammad) with the Truth as a bearer of good news and as a Warner, for there has not been a nation which has not had a Warner.[24] |
| QXP | Verily, We have sent you with the Truth, as a bearer of glad news, and a Warner. And there is not a nation but a Warner has passed among them. |
| Maulana Ali | Surely We have sent thee with the Truth as a bearer of good news and a warner. And there is not a people but a warner has gone among them. |
| Free Minds | We have sent you with the truth, a bearer of good news, and a warner. There is not a nation but a warner came to it. |
| Qaribullah | We have sent you with the truth, a bearer of glad tidings and warning, for there is no nation, that has not had a warner pass away in it. |
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| George Sale | Verily We have sent thee with truth, a bearer of good tidings, and a denouncer of threats. There hath been no nation, but a preacher hath in past times been conversant among them: |
| JM Rodwell | Verily we have sent thee with the truth; a bearer of good tidings and a warner; nor hath there been a people unvisited by its warner. |
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| Asad | Verily, We have sent thee with the truth, as a bearer of glad tidings and a warner: for there never was any community but a warner has [lived and] passed away in its midst. [One of the meanings of the term ummah (preferred by Zamakhshari in his commentary on the above verse) is "people of one time" or "age"; another, "people of one kind", i.e., "a nation" or a community" (which is adopted by me in this context). Taking into consideration a third, well-established meaning, namely, "a (particular) way of life" or "of behaviour" (Jawhari), the term "community" comes, in this instance, close to the modern concept of "civilization" in its historical sense. The stress on the warners (i.e., prophets) having "passed away" is meant to emphasize the humanness and mortality of each and all of them.] |
Fatir 035:025
| 35:25 وان يكذبوك فقد كذب الذين من قبلهم جاءتهم رسلهم بالبينات وبالزبر وبالكتاب المنير |
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| Transliteration | Wa-in yukaththibooka faqad kaththaba allatheena min qablihim jaat-hum rusuluhum bialbayyinati wabialzzuburi wabialkitabi almuneeri |
| Literal | And if they deny/falsify you so those from before them had denied/falsified, their messengers (who) came to them with the evidences, and The Books, and The Book the luminous/enlightening . |
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| Yusuf Ali | And if they reject thee, so did their predecessors, to whom came their messengers with Clear Signs, Books of dark prophecies, and the Book of Enlightenment. |
| Pickthal | And if they deny thee, those before them also denied. Their messengers came unto them with clear proofs (of Allah's Sovereignty), and with the Psalms and the Scripture giving light. |
| Arberry | If they cry thee lies, those before them also cried lies; their Messengers came to them with the clear signs, the Psalms, the Illuminating Book; |
| Shakir | And if they call you a liar, so did those before them indeed call (their messengers) liars; their messengers had come to them with clear arguments, and with scriptures, and with the illuminating book. |
| Sarwar | If they reject you, (know that) others who lived before them had also rejected their Messengers, Messengers who had brought them miracles, scriptures, and the enlightening Book |
| Khalifa | If they disbelieve you, those before them have also disbelieved. Their messengers went to them with clear proofs, and the Psalms, and the enlightening scriptures. |
| Hilali/Khan | And if they belie you, those before them also belied. Their Messengers came to them with clear signs, and with the Scriptures, and the book giving light. |
| H/K/Saheeh | And if they deny you then already have those before them denied. Their messengers came to them with clear proofs and written ordinances and with the enlightening Scripture. |
| Malik | If they disbelieve you, know that their predecessors also disbelieved their Messengers who came to them with clear signs, scriptures and the light-giving Book.[25] |
| QXP | (O Prophet) if they deny you, those before them also denied. Their Messengers came to them with all evidence of the Truth, and with Books of Divine Wisdom, and the Scripture giving light. |
| Maulana Ali | And if they reject thee, those before them also rejected -- their messengers came to them with clear arguments, and with scriptures, and with the illuminating Book. |
| Free Minds | And if they deny you, then those before them have also denied. Their messengers went to them with proofs, and the Psalms, and the enlightening Scripture. |
| Qaribullah | If they belie you, those before them also belied. Their Messengers came to them with clear signs; the Psalms, and the Illuminating Book. |
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| George Sale | If they charge thee with imposture, they who were before them likewise charged their Apostles with imposture. Their Apostles came unto them with evident miracles, and with divine writings, and with the enlightening book: |
| JM Rodwell | And if they treat thee as a liar, so did those who were before them threat their Apostles who came to them with the proofs of their mission, and with the Scriptures and with the enlightening Book: |
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| Asad | And if they give thee the lie - even so gave the lie to the truth [many of] those who lived before their time, [when] there came unto them their apostles with all evidence of the truth, and with books of divine wisdom, and with light-giving revelation; |
Fatir 035:026
| 35:26 ثم اخذت الذين كفروا فكيف كان نكير |
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| Transliteration | Thumma akhathtu allatheena kafaroo fakayfa kana nakeeri |
| Literal | Then I took/received/punished those who disbelieved, so how was My severity (anger) . |
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| Yusuf Ali | In the end did I punish those who rejected Faith: and how (terrible) was My rejection (of them)! |
| Pickthal | Then seized I those who disbelieved, and how intense was My abhorrence! |
| Arberry | then I seized the unbelievers, and how was My horror! |
| Shakir | Then did I punish those who disbelieved, so how was the manifestation of My disapproval? |
| Sarwar | so I seized the unbelievers and how terrible was their torment. |
| Khalifa | Subsequently, I punished those who disbelieved; how terrible was My retribution! |
| Hilali/Khan | Then I took hold of those who disbelieved, and how terrible was My denial (punishment)! |
| H/K/Saheeh | Then I seized the ones who disbelieved, and how [terrible] was My reproach. |
| Malik | But in the end I seized the disbelievers, and behold, how terrible was My disapproval![26] |
| QXP | Then My Law of Requital seized the rejecters of the Truth, and how intense was My rejection! |
| Maulana Ali | Then I seized those who disbelieved, so how (terrible) was My disapproval! |
| Free Minds | But then I seized those who rejected; how terrible was My retribution! |
| Qaribullah | Then I seized those who disbelieved, and how was My rejection! |
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| George Sale | Afterwards I chastised those who were unbelievers; and how severe was my vengeance! |
| JM Rodwell | Then chastised I the unbelievers: and how great was my vengeance! |
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| Asad | [but] in the end I took to task all those who were bent on denying the truth: and how awesome was My rejection! |
Fatir 035:027
| 35:27 الم تر ان الله انزل من السماء ماء فاخرجنا به ثمرات مختلفا الوانها ومن الجبال جدد بيض وحمر مختلف الوانها وغرابيب سود |
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| Transliteration | Alam tara anna Allaha anzala mina alssama-i maan faakhrajna bihi thamaratin mukhtalifan alwanuha wamina aljibali judadun beedun wahumrun mukhtalifun alwanuha wagharabeebu soodun |
| Literal | Do you not see/understand that God descended from the sky water, so We brought out with it fruits its colours (are) different, and from mountains white sides/river banks and red, its colours (are) different, and blacks, very blacks? |
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| Yusuf Ali | Seest thou not that Allah sends down rain from the sky? With it We then bring out produce of various colours. And in the mountains are tracts white and red, of various shades of colour, and black intense in hue. |
| Pickthal | Hast thou not seen that Allah causeth water to fall from the sky, and We produce therewith fruit of divers hues; and among the hills are streaks white and red, of divers hues, and (others) raven-black; |
| Arberry | Hast thou not seen how that God sends down out of heaven water, and therewith We bring forth fruits of diverse hues? And in the mountains are streaks white and red, of diverse hues, and pitchy black; |
| Shakir | Do you not see that Allah sends down water from the cloud, then We bring forth therewith fruits of various colors; and in the mountains are streaks, white and red, of various hues and (others) intensely black? |
| Sarwar | Have you not seen that God has sent water down from the sky, has produced fruits of various colors, and has made streaks of various colors in the mountains, white, red, and intense black. |
| Khalifa | Do you not realize that GOD sends down from the sky water, whereby we produce fruits of various colors? Even the mountains have different colors; the peaks are white, or red, or some other color. And the ravens are black. |
| Hilali/Khan | See you not that Allah sends down water (rain) from the sky, and We produce therewith fruits of varying colours, and among the mountains are streaks white and red, of varying colours and (others) very black. |
| H/K/Saheeh | Do you not see that Allah sends down rain from the sky, and We produce thereby fruits of varying colors? And in the mountains are tracts, white and red of varying shades and [some] extremely black. |
| Malik | Do you not see that Allah sends down rain from the sky with which We bring forth fruits of various colors? Similarly, in the mountains there are streaks of various shades including white, red, jet-black rocks.[27] |
| QXP | Have you not seen that Allah causes water to fall from the height. And from the same water We produce fruit and flower of different color, just as in the mountains are streaks of varying colors - white, red, and varying shades of black. |
| Maulana Ali | Seest thou not that Allah sends down water from the clouds, then We bring forth therewith fruits of various hues? And in the mountains are streaks, white and red, of various hues and (others) intensely black. |
| Free Minds | Do you not see that God sends down water from the sky, thus We produce with it fruits of various colors? And of the mountains are peaks that are white, red, or some other color and intense black. |
| Qaribullah | Did you not see how Allah sends down water from the sky and with it brings forth different colored fruits? In the mountains there are paths of various colors, of white and red, and jetblack. |
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| George Sale | Dost thou not see that God sendeth down rain from heaven; and that We thereby produce fruits of various colours? In the mountains also there are some tracks white and red, of various colours; and others are of a deep black: |
| JM Rodwell | Seest thou not how that God sendeth down water from the Heaven, and that by it we cause the up-growth of fruits of varied hues, and that on the mountains are tracks of varied hues, white and red, and others are of a raven black? |
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| Asad | ART THOU NOT aware that God sends down water from the skies, whereby We bring forth fruits of many hues - just as in the mountains there are streaaks of white and red of various shades, as well as (others) raven-black, |
Fatir 035:028
| 35:28 ومن الناس والدواب والانعام مختلف الوانه كذلك انما يخشى الله من عباده العلماء ان الله عزيز غفور |
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| Transliteration | Wamina alnnasi waalddawabbi waal-anAAami mukhtalifun alwanuhu kathalika innama yakhsha Allaha min AAibadihi alAAulamao inna Allaha AAazeezun ghafoorun |
| Literal | And from the people, and the walkers/creepers/crawlers , and the camels/livestock its colours (are) different, as/like that, but/truly God fears from His worshippers/slaves the learned ones/knowledgeable (from God's313slaves/worshippers, only the learned ones/knowledgeable fear Him), that truly God (is) glorious/mighty ,forgiving. |
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| Yusuf Ali | And so amongst men and crawling creatures and cattle, are they of various colours. Those truly fear Allah, among His Servants, who have knowledge: for Allah is Exalted in Might, Oft-Forgiving. |
| Pickthal | And of men and beasts and cattle, in like manner, divers hues? The erudite among His bondmen fear Allah alone. Lo! Allah is Mighty, Forgiving. |
| Arberry | men too, and beasts and cattle -- diverse are their hues. Even so only those of His servants fear God who have knowledge; surely God is All-mighty, All-forgiving. |
| Shakir | And of men and beasts and cattle are various species of it likewise; those of His servants only who are possessed of knowledge fear Allah; surely Allah is Mighty, Forgiving. |
| Sarwar | He has also created people, beasts, and cattle of various colors. Only God's knowledgeable servants fear Him. God is Majestic and All-pardoning. |
| Khalifa | Also, the people, the animals, and the livestock come in various colors. This is why the people who truly reverence GOD are those who are knowledgeable. GOD is Almighty, Forgiving. |
| Hilali/Khan | And of men and AdDawab (moving living creatures, beasts, etc.), and cattle, in like manner of various colours. It is only those who have knowledge among His slaves that fear Allah. Verily, Allah is AllMighty, OftForgiving. |
| H/K/Saheeh | And among people and moving creatures and grazing livestock are various colors similarly. Only those fear Allah, from among His servants, who have knowledge. Indeed, Allah is Exalted in Might and Forgiving. |
| Malik | Likewise men, beasts and cattle have their different colors. In fact, only those among His servants who possess knowledge fear Allah; surely Allah is All-Mighty, All-Forgiving.[28] |
| QXP | And of human beings, and other creatures, and the cattle have diverse colors. This is how it is: of all His servants only the ULAMA get some idea of the Glory of Allah (by examining the wonders in Nature. ULAMA = men and women of scientific knowledge. They understand that) Allah is Almighty, the Absolver of imperfections. |
| Maulana Ali | And of men and beasts and cattle there are various colours likewise. Those of his servants only who are possessed of knowledge fear Allah. Surely Allah is Mighty, Forgiving. |
| Free Minds | And from the people, and the animals, and the livestock, are various colors. As such, only the knowledgeable among God's servants reverence Him. God is Noble, Forgiving. |
| Qaribullah | People too, and beasts and cattle have their different colors. But it is only those amongst His worshippers that fear Allah who have knowledge. Indeed, Allah is the Almighty and the Forgiving. |
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| George Sale | And of men, and beasts, and cattle there are whose colours are in like manner various. Such only of his servants fear God, as are indued with understanding: Verily God is mighty, and ready to forgive. |
| JM Rodwell | And of men and reptiles and animals, various likewise are the hues. Such only of his servants as are possessed of knowledge fear God. Lo! God is Mighty, Gracious! |
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| Asad | and (as) there are in men, and in crawling beasts, and in cattle, too, many hues? [Cf. 16:13, where the splendour of nature ("the beauty of many hues") is spoken of as an evidence of God's creative power.] Of all His servants, only such as are endowed with [innate] knowledge stand [truly] in awe of God: [I.e., spiritual knowledge, born of the realization that the phenomena which can be observed do not comprise the whole of reality, inasmuch as there is "a realm beyond the reach of a created being's perception" (cf. note on 2:3).] [for they alone comprehend that,] verily, God is almighty, much-forgiving. |
Fatir 035:029
| 35:29 ان الذين يتلون كتاب الله واقاموا الصلاة وانفقوا مما رزقناهم سرا وعلانية يرجون تجارة لن تبور |
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| Transliteration | Inna allatheena yatloona kitaba Allahi waaqamoo alssalata waanfaqoo mimma razaqnahum sirran waAAalaniyatan yarjoona tijaratan lan taboora |
| Literal | That truly those who read/recite God's Book and kept up the prayers, and they spent from what We provided for them secretly and openly/publicly , they hope/expect (a) commercial trade it will never/not be destroyed/fail . |
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| Yusuf Ali | Those who rehearse the Book of Allah, establish regular Prayer, and spend (in Charity) out of what We have provided for them, secretly and openly, hope for a commerce that will never fail: |
| Pickthal | Lo! those who read the Scripture of Allah, and establish worship, and spend of that which We have bestowed on them secretly and openly, they look forward to imperishable gain, |
| Arberry | Surely those who recite the Book of God and perform the prayer, and expend of that We have provided them, secretly and in public, look for a commerce that comes not to naught, |
| Shakir | Surely they who recite the Book of Allah and keep up prayer and spend out of what We have given them secretly and openly, hope for a gain which will not perish. |
| Sarwar | Those who recite the Book of God, who are steadfast in prayer and, who spend out of what We have given them for the cause of God, both in public and in private, have hope in an indestructible bargain |
| Khalifa | Surely, those who recite the book of GOD, observe the Contact Prayers (Salat), and from our provisions to them they spend - secretly and publicly - are engaged in an investment that never loses. |
| Hilali/Khan | Verily, those who recite the Book of Allah (this Quran), and perform AsSalat (IqamatasSalat), and spend (in charity) out of what We have provided for them, secretly and openly, hope for a (sure) tradegain that will never perish. |
| H/K/Saheeh | Indeed, those who recite the Book of Allah and establish prayer and spend [in His cause] out of what We have provided them, secretly and publicly, [can] expect a profit that will never perish |
| Malik | Surely those who recite the Book of Allah, establish Salah, spend out of what We have given them, secretly and openly, may hope for imperishable gain.[29] |
| QXP | Verily those who read the Scripture of Allah (in Nature) and follow Allah's Commands, and spend on others the provision We have given them secretly and openly, are conducting business that will never perish. |
| Maulana Ali | Surely those who recite the Book of Allah and keep up prayer and spend out of what We have given them, secretly and openly, hope for a gain which perishes not -- |
| Free Minds | Surely, those who recite God's Scripture, and hold the contact-method, and spend secretly and openly from what We have provided them, they are seeking a trade that can never lose. |
| Qaribullah | Indeed, those who recite the Book of Allah and establish their prayers and spend, in secret and in public of that which We have provided them, look for a trade that does not come to nothing, |
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| George Sale | Verily they who read the book of God, and are constant at prayer, and give alms out of what We have bestowed on them, both in secret and openly, hope for a merchandize which shall not perish: |
| JM Rodwell | Verily they who recite the Book of God, and observe prayer, and give alms in public and in private from what we have bestowed upon them, may hope for a merchandise that shall not perish: |
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| Asad | (It is) they who [truly] follow God's revelation, and are constant in prayer, and spend on others, secretly and openly, out of what We provide for them as sustenance - it is they who may look forward to a bargain that can never fail, |
Fatir 035:030
| 35:30 ليوفيهم اجورهم ويزيدهم من فضله انه غفور شكور |
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| Transliteration | Liyuwaffiyahum ojoorahum wayazeedahum min fadlihi innahu ghafoorun shakoorun |
| Literal | To fulfill/complete their rewards , and He increases them from His grace/favour, that He truly is forgiving, thankful/grateful. |
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| Yusuf Ali | For He will pay them their meed, nay, He will give them (even) more out of His Bounty: for He is Oft-Forgiving, Most Ready to appreciate (service). |
| Pickthal | That He will pay them their wages and increase them of His grace. Lo! He is Forgiving, Responsive. |
| Arberry | that He may pay them in full their wages and enrich them of His bounty; surely He is All-forgiving, All-thankful. |
| Shakir | That He may pay them back fully their rewards and give them more out of His grace: surely He is Forgiving, Multiplier of rewards. |
| Sarwar | and in receiving their reward from God and in further favors. He is All-forgiving and All-appreciating. |
| Khalifa | He will recompense them generously, and will multiply His blessings upon them. He is Forgiving, Appreciative. |
| Hilali/Khan | That He may pay them their wages in full, and give them (even) more, out of His Grace. Verily! He is OftForgiving, Most Ready to appreciate (good deeds and to recompense). |
| H/K/Saheeh | That He may give them in full their rewards and increase for them of His bounty. Indeed, He is Forgiving and Appreciative. |
| Malik | That He may pay them back their full reward and give them even more out of His grace; surely He is Forgiving and Appreciative of His devotees.[30] |
| QXP | He will pay their wages and give them yet more of His Bounty. He is Absolver of imperfections, Responsive to gratitude. |
| Maulana Ali | That He may pay them back fully their rewards and give them more out of His grace. Surely He is Forgiving, Multiplier of reward. |
| Free Minds | He will give them their recompense, and He will increase them from His blessings. He is Forgiving, Appreciative. |
| Qaribullah | so that He may pay them in full their wages and enrich them from His bounty. Surely, He is the Forgiver and the Thanker. |
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| George Sale | That God may fully pay them their wages, and make them a superabundant addition of his liberality; for He is ready to forgive the faults of his servants, and to requite their endeavours. |
| JM Rodwell | God will certainly pay them their due wages, and of his bounty increase them: for He is Gracious, Grateful. |
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| Asad | since He will grant them their just rewards, and give them yet more out of His bounty: for, verily, He is much-forgiving, ever-responsive to gratitude. |
Fatir 035:031
| 35:31 والذي اوحينا اليك من الكتاب هو الحق مصدقا لما بين يديه ان الله بعباده لخبير بصير |
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| Transliteration | Waallathee awhayna ilayka mina alkitabi huwa alhaqqu musaddiqan lima bayna yadayhi inna Allaha biAAibadihi lakhabeerun baseerun |
| Literal | And what We inspired/transmitted to you from The Book , it is the truth confirming to what (is) between his hands, that truly God (is) with His worshippers/slaves expert/experienced (E), seeing/knowing . |
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| Yusuf Ali | That which We have revealed to thee of the Book is the Truth,- confirming what was (revealed) before it: for Allah is assuredly- with respect to His Servants - well acquainted and Fully Observant. |
| Pickthal | As for that which We inspire in thee of the Scripture, it is the Truth confirming that which was (revealed) before it. Lo! Allah is indeed Observer, Seer of His slaves. |
| Arberry | And that We have revealed to thee of the Book is the truth, confirming what is before it; God is aware of and sees His servants. |
| Shakir | And that which We have revealed to you of the Book, that is the truth verifying that which is before it; most surely with respect to His servants Allah is Aware, Seeing. |
| Sarwar | Whatever We have revealed to you from the Book is all truth. It confirms what was revealed before. God sees His servants and is All-aware of them. |
| Khalifa | What we revealed to you in this scripture is the truth, consummating all previous scriptures. GOD is fully Cognizant of His servants, Seer. |
| Hilali/Khan | And what We have inspired in you (O Muhammad SAW), of the Book (the Quran), it is the (very) truth (that you (Muhammad SAW) and your followers must act on its instructions), confirming that which was (revealed) before it. Verily! Allah is indeed AllAware, and AllSeer of His slaves. |
| H/K/Saheeh | And that which We have revealed to you, [O Muúammad], of the Book is the truth, confirming what was before it. Indeed, Allah, of His servants, is Acquainted and Seeing. |
| Malik | O Prophet, what We have revealed to you of the Book is the Truth, which confirms the previous scriptures. Surely, with respect to His servants, Allah is well Aware and fully Observant.[31] |
| QXP | And (O Prophet) all that We have revealed in this Book to you is the very Truth, confirming the Divine Origin of the previous Scriptures. For, behold, of the needs of His servants Allah is fully Aware, all-Seeing. |
| Maulana Ali | And that which We have revealed to thee of the Book, that is the truth, verifying that which is before it. Surely Allah is Aware, Seer of His servants. |
| Free Minds | And what We inspired to you from the Scripture, it is the truth, authenticating what is present. God is Expert of His servants, Seer. |
| Qaribullah | That which We have revealed to you of the Book is the truth and it confirms what was before it. Allah is Aware and sees His worshipers. |
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| George Sale | That which We have revealed unto thee of the book of the Koran, is the truth, confirming the scriptures which were revealed before it: For God knoweth and regardeth his servants. |
| JM Rodwell | And that which we have revealed to thee of the Book is the very Truth, confirmatory of previous Scriptures: for God knoweth and beholdeth his servants. |
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| Asad | And [know that] all of the divine writ with which We have inspired thee is the very truth, confirming the truth of whatever there still remains of earlier revelations [For this explanatory rendering of the phrase ma bayna yadayhi, see note on 3:3.] - for, behold, of [the needs of] His servants God is fully aware, all-seeing. |
Fatir 035:032
| 35:32 ثم اورثنا الكتاب الذين اصطفينا من عبادنا فمنهم ظالم لنفسه ومنهم مقتصد ومنهم سابق بالخيرات باذن الله ذلك هو الفضل الكبير |
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| Transliteration | Thumma awrathna alkitaba allatheena istafayna min AAibadina faminhum thalimun linafsihi waminhum muqtasidun waminhum sabiqun bialkhayrati bi-ithni Allahi thalika huwa alfadlu alkabeeru |
| Literal | Then We made The Book be inherited (by) those whom We cho se/purified from Our worshippers/slaves , so from them who (is) unjust/oppressive to him self, and from them economizing/moderate , and from them racing/surpassing/preceding with the goodnesses/generosity with God's permission/pardon, that it is the grace/favour , the great . |
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| Yusuf Ali | Then We have given the Book for inheritance to such of Our Servants as We have chosen: but there are among them some who wrong their own souls; some who follow a middle course; and some who are, by Allah's leave, foremost in good deeds; that is the highest Grace. |
| Pickthal | Then We gave the Scripture as inheritance unto those whom We elected of Our bondmen. But of them are some who wrong themselves and of them are some who are lukewarm, and of them are some who outstrip (others) through good deeds, by Allah's leave. That is the great favour! |
| Arberry | Then We bequeathed the Book on those of Our servants We chose; but of them some wrong themselves, some of them are lukewarm, and some are outstrippers in good works by the leave of God; that is the great bounty. |
| Shakir | Then We gave the Book for an inheritance to those whom We chose from among Our servants; but of them is he who makes his soul to suffer a loss, and of them is he who takes a middle course, and of them is he who is foremost in deeds of goodness by Allah's permission; this is the great excellence. |
| Sarwar | We gave the Book as an inheritance to Our chosen servants, among whom some are unjust against their souls, some are moderate, and some are exceedingly virtuous by the permission of God. This is indeed a great favor. |
| Khalifa | We passed the scripture from generation to generation, and we allowed whomever we chose from among our servants to receive it. Subsequently, some of them wronged their souls, others upheld it only part of the time, while others were eager to work righteousness in accordance with GOD's will; this is the greatest triumph. |
| Hilali/Khan | Then We gave the Book the Quran) for inheritance to such of Our slaves whom We chose (the followers of Muhammad SAW). Then of them are some who wrong their ownselves, and of them are some who follow a middle course, and of them are some who are, by Allahs Leave, foremost in good deeds. That (inheritance of the Quran), that is indeed a great grace. |
| H/K/Saheeh | Then we caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah. That [inheritance] is what is the great bounty. |
| Malik | We have given the Book as an inheritance to those of Our servants (Muslims) whom We have chosen, among them there are some who wrong their own souls, some follow a middle course and some, by Allah’s leave, excel in good deeds; which is the supreme virtue.[32] |
| QXP | And so, We have bestowed this Book (on you) as a heritage from Our servants whom We chose. And among people are those who (ignore it and thus) hurt themselves. Others will have a lukewarm attitude toward it, and some who, by Allah's leave, will be foremost in attaining all the good in it. That! Indeed that is, the Great Bounty. |
| Maulana Ali | Then We have given the Book as inheritance to those whom We have chosen from among Our servants: so of them is he who wrongs himself, and of them is he who takes a middle course, and of them is he who is foremost in deeds of goodness by Allah’s permission. That is the great grace. |
| Free Minds | Then We inherited the Scripture to those whom We selected from Our servants. Subsequently, some of them wronged their souls, and others upheld it partly, while others were eager to work righteousness in accordance with God's will; this is the greatest triumph. |
| Qaribullah | Then, We gave the Book as an inheritance to those of our worshipers whom We chose. Among them, is he who was harmful to himself, and some who minimize, and some who, by the permission of Allah, race in charity, this is the greatest virtue. |
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| George Sale | And We have given the book of the Koran in heritage unto such of our servants as We have chosen: Of them there is one who injureth his own soul; and there is another of them who keepeth the middle way; and there is another of them who out-strippeth others in good works, by the permission of God. This is the great excellence. |
| JM Rodwell | Moreover, we have made the Book an heritage to those of our servants whom we have chosen. Some of them injure themselves by evil deeds; others keep the midway between good and evil; and others, by the permission of God, outstrip in goodness; this is the gr |
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| Asad | And so, We have bestowed this divine writ as a heritage unto such of Our servants as We chose: and among them are some who sin against themselves; and some who keep half-way [between right and wrong]; [See 7:46 and the corresponding note.] and some who, by God's leave, are foremost in deeds of goodness: [and] this, indeed, is a merit most high! |
Fatir 035:033
| 35:33 جنات عدن يدخلونها يحلون فيها من اساور من ذهب ولؤلؤا ولباسهم فيها حرير |
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| Transliteration | Jannatu AAadnin yadkhuloonaha yuhallawna feeha min asawira min thahabin walu/lu-an walibasuhum feeha hareerun |
| Literal | Treed gardens/paradises (as) eternal residence, they enter it, (and) they will be bejeweled/decorated in it from bracelets from gold and pearls, and their cover/dress in it (is from) silk. |
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| Yusuf Ali | Gardens of Eternity will they enter: therein will they be adorned with bracelets of gold and pearls; and their garments there will be of silk. |
| Pickthal | Gardens of Eden! They enter them wearing armlets of gold and pearl and their raiment therein is silk. |
| Arberry | Gardens of Eden they shall enter; therein they shall be adorned with bracelets of gold and with pearls, and their apparel there shall be of silk. |
| Shakir | Gardens of perpetuity, they shall enter therein; they shad be made to wear therein bracelets of gold and pearls, and their dress therein shall be silk. |
| Sarwar | They will enter the gardens of Eden wherein they will be decked with bracelets of gold, pearls, and silk garments. |
| Khalifa | They will enter the gardens of Eden, where they will be adorned with bracelets of gold and pearls, and their garments in it will be made of silk. |
| Hilali/Khan | Adn (Eden) Paradise (everlasting Gardens) will they enter, therein will they be adorned with bracelets of gold and pearls, and their garments there will be of silk (i.e. in Paradise). |
| H/K/Saheeh | [For them are] gardens of perpetual residence which they will enter. They will be adorned therein with bracelets of gold and pearls, and their garments therein will be silk. |
| Malik | They shall enter the gardens of Eden, where they shall be decked with bracelets of gold and pearls; and their dress therein will be of silk.[33] |
| QXP | Hence, the Gardens of Eden of eternal bliss will they enter, therein to be adorned with bracelets of gold and pearls, and therein to be dressed in garments of silk. (And right here in this world they will establish a society in which life will be pleasant and honorable 22:23). |
| Maulana Ali | Gardens of perpetuity, which they enter -- they are made to wear therein bracelets of gold and pearls, and their dress therein is silk. |
| Free Minds | They will enter the gardens of Eden, where they will be adorned with bracelets of gold and pearls, and their garments in it will be of silk. |
| Qaribullah | They shall enter the Gardens of Eden, where they shall be adorned with bracelets of gold and with pearls, and there, their robes shall be of silk. |
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| George Sale | They shall be introduced into gardens of perpetual abode; they shall be adorned therein with bracelets of gold and pearls, and their cloathing therein shall be of silk: |
| JM Rodwell | Into the gardens of Eden shall they enter: with bracelets of gold and pearl shall they be decked therein, and therein shall their raiment be of silk: |
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| Asad | [Hence,] gardens of perpetual bliss will they enter, therein to be adorned with bracelets of gold and pearls, and therein to be clad in raiments of silk; [Regarding this symbolic "adornment" of the blessed in paradise, see note on 18:31.] |
Fatir 035:034
| 35:34 وقالوا الحمد لله الذي اذهب عنا الحزن ان ربنا لغفور شكور |
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| Transliteration | Waqaloo alhamdu lillahi allathee athhaba AAanna alhazana inna rabbana laghafoorun shakoorun |
| Literal | And they said: "The praise/gratitude (is) to God who took away/eliminated from us the sadness/grief, that truly our Lord (is) forgiving (E) thanked." |
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| Yusuf Ali | And they will say: "Praise be to Allah, Who has removed from us (all) sorrow: for our Lord is indeed Oft-Forgiving Ready to appreciate (service): |
| Pickthal | And they say: Praise be to Allah Who hath put grief away from us. Lo! Our Lord is Forgiving, Bountiful, |
| Arberry | And they shall say, 'Praise belongs to God who has put away all sorrow from us. Surely our Lord is All-forgiving, All-thankful, |
| Shakir | And they shall say: (All) praise is due to Allah, Who has made grief to depart from us; most surely our Lord is Forgiving, Multiplier of rewards, |
| Sarwar | They will say, "It is only God who deserves all praise. He has removed all of our suffering. Our Lord is certainly All-forgiving and All-appreciating. |
| Khalifa | They will say, "Praise GOD for removing all our worries. Our Lord is Forgiving, Appreciative. |
| Hilali/Khan | And they will say: "All the praises and thanks be to Allah, Who has removed from us (all) grief. Verily, our Lord is indeed OftForgiving, Most Ready to appreciate (good deeds and to recompense). |
| H/K/Saheeh | And they will say, "Praise to Allah, who has removed from us [all] sorrow. Indeed, our Lord is Forgiving and Appreciative |
| Malik | They will say: "Praise be to Allah Who has removed all sorrow from us; Our Lord is indeed Forgiving and appreciative of His devotees,[34] |
| QXP | And they will say, "All praise to Allah Who has put away grief from us. Verily, Our Lord is Absolver of imperfections, Responsive to gratitude. |
| Maulana Ali | And they say: Praise be to Allah, Who has removed grief from us! Surely our Lord is Forgiving, Multiplier of reward, |
| Free Minds | And they will Say: "Praise be to God who took away our sorrow. Our Lord is Forgiving, Appreciative." |
| Qaribullah | They shall say: 'Praise belongs to Allah who has removed all sorrow from us. Indeed, our Lord is the Forgiver, the Thanker. |
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| George Sale | And they shall say, praise be unto God, who hath taken away sorrow from us! Verily our Lord is ready to forgive the sinners, and to reward the obedient: |
| JM Rodwell | And they shall say, "Praise be to God who hath put away sorrow from us. Verily our Lord is Gracious, Grateful, |
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| Asad | and they will say: "All praise is due to God, who has caused all sorrow to leave us: for, verily, our Sustainer is indeed much-forgiving, ever-responsive to gratitude - |
Fatir 035:035
| 35:35 الذي احلنا دارالمقامة من فضله لايمسنا فيها نصب ولايمسنا فيها لغوب |
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| Transliteration | Allathee ahallana dara almuqamati min fadlihi la yamassuna feeha nasabun wala yamassuna feeha lughoobun |
| Literal | Who placed us/made us occupy (the) house/home (of) the residence/position, from His grace/favour ;Hardship/fatigue does not touch us in it, and nor exhaustion touches us in it. |
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| Yusuf Ali | "Who has, out of His Bounty, settled us in a Home that will last: no toil nor sense of weariness shall touch us therein." |
| Pickthal | Who, of His grace, hath installed us in the mansion of eternity, where toil toucheth us not nor can weariness affect us. |
| Arberry | who of His bounty has made us to dwell in the abode of everlasting life wherein no weariness assails us neither fatigue.' |
| Shakir | Who has made us alight in a house abiding for ever out of . His grace; toil shall not touch us therein, nor shall fatigue therein afflict us. |
| Sarwar | It is He who has granted us, through His favor, an everlasting dwelling wherein we shall experience no hardship nor any fatigue." |
| Khalifa | "He has admitted us into the abode of eternal bliss, out of His grace. Never do we get bored herein, never do we get tired." |
| Hilali/Khan | Who, out of His Grace, has lodged us in a home that will last forever; there, toil will touch us not, nor weariness will touch us." |
| H/K/Saheeh | He who has settled us in the home of duration out of His bounty. There touches us not in it any fatigue, and there touches us not in it weariness [of mind]." |
| Malik | Who has admitted us to this Eternal Home out of His bounty, wherein we neither experience any toil nor sense of any weariness."[35] |
| QXP | Who, out of His Bounty, has settled us in the mansion of Eternity. Neither do we experience toil herein, nor any sense of weariness." (20:118). |
| Maulana Ali | Who out of His grace has made us alight in a house abiding for ever; therein toil touches us not nor does fatigue afflict us therein. |
| Free Minds | "The One who admitted us into the abode of eternal bliss, out of His grace. In it, no boredom touches us, nor does any fatigue." |
| Qaribullah | Through His bounty He has made us to live in the abode of Everlasting Life, where neither weariness nor fatigue shall touch us. ' |
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| George Sale | Who hath caused us to take up our rest in a dwelling of eternal stability, through his bounty, wherein no labour shall touch us, neither shall any weariness affect us. |
| JM Rodwell | Who of His bounty hath placed us in a manison that shall abide for ever: therein no toil shall reach us, and therein no weariness shall touch us." |
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| Asad | He who, out of His bounty, has made us alight in this abode of life enduring, wherein no struggle can assail us, and wherein no weariness can touch us!" |
Fatir 035:036
| 35:36 والذين كفروا لهم نار جهنم لايقضى عليهم فيموتوا ولايخفف عنهم من عذابها كذلك نجزي كل كفور |
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| Transliteration | Waallatheena kafaroo lahum naru jahannama la yuqda AAalayhim fayamootoo wala yukhaffafu AAanhum min AAathabiha kathalika najzee kulla kafoorin |
| Literal | And those who disbelieved, for them (is) Hell's fire , (they) do not be destroyed on them, so they die (they do not die), and nor (they) be reduced/lightened from its torture on them, as/like that We reimburse every/each (insistent) disbeliever. |
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| Yusuf Ali | But those who reject (Allah) - for them will be the Fire of Hell: No term shall be determined for them, so they should die, nor shall its Penalty be lightened for them. Thus do We reward every ungrateful one! |
| Pickthal | But as for those who disbelieve, for them is fire of hell; it taketh not complete effect upon them so that they can die, nor is its torment lightened for them. Thus We punish every ingrate. |
| Arberry | As for the unbelievers, theirs shall be the fire of Gehenna; they shall neither be done with and die, nor shall its chastisement be lightened for them. Even so We recompense every ungrateful one. |
| Shakir | And (as for) those who disbelieve, for them is the fire of hell; it shall not be finished with them entirely so that they should die, nor shall the chastisement thereof be lightened to them: even thus do We retribute every ungrateful one. |
| Sarwar | The unbelievers will dwell in hell. It will not be decreed for them to die nor will their torment be relieved. Thus do We recompense the ungrateful ones. |
| Khalifa | As for those who disbelieve, they have incurred the fire of Hell, where they are never finished by death, nor is the retribution ever commuted for them. We thus requite the unappreciative. |
| Hilali/Khan | But those who disbelieve, (in the Oneness of Allah - Islamic Monotheism) for them will be the Fire of Hell. Neither it will have a complete killing effect on them so that they die, nor shall its torment be lightened for them. Thus do We requite every disbeliever! |
| H/K/Saheeh | And for those who disbelieve will be the fire of Hell. [Death] is not decreed for them so they may die, nor will its torment be lightened for them. Thus do we recompense every ungrateful one. |
| Malik | As for the disbelievers, there shall be the fire of hell, no term shall be determined for them so that they could die nor shall its punishment be ever lightened for them. Thus shall We reward every disbeliever.[36] |
| QXP | But for those who reject the Truth, is fire of Hell. Therein they neither end up dying nor is the torment lightened for them. Thus We requite all those who remain ungrateful (for the Guidance). |
| Maulana Ali | And those who disbelieve, for them is Fire of hell; it is not finished with them so that they should die, nor is chastisement thereof lightened to them. Thus We deal retribution on every ungrateful one. |
| Free Minds | As for those who have rejected, for them is the fire of Hell, where they do not terminate and die, nor is its retribution ever reduced for them. It is such that We requite every rejecter. |
| Qaribullah | As for the unbelievers, theirs is the Fire of Gehenna. They shall neither be done away with nor die, and its punishment shall never be lightened for them. As such shall We recompense every unbeliever. |
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| George Sale | But for the unbelievers is prepared the fire of hell: It shall not be decreed them to die a second time; neither shall any part of the punishment thereof be made lighter unto them. Thus shall every infidel be rewarded. |
| JM Rodwell | But for infidels is the fire of Hell; to die shall never be decreed them, nor shall aught of its torment be made light to them. Thus reward we every infidel! |
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| Asad | But as for those who are bent on denying the truth - the fire of hell awaits them: no end shall be put to their lives so that they could die, nor shall aught of the suffering caused by that [fire] be lightened for them: thus shall We requite all who are bereft of gratitude. |
Fatir 035:037
| 35:37 وهم يصطرخون فيها ربنا اخرجنا نعمل صالحا غير الذي كنا نعمل اولم نعمركم مايتذكر فيه من تذكر وجاءكم النذير فذوقوا فما للظالمين من نصير |
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| Transliteration | Wahum yastarikhoona feeha rabbana akhrijna naAAmal salihan ghayra allathee kunna naAAmalu awa lam nuAAammirkum ma yatathakkaru feehi man tathakkara wajaakumu alnnatheeru fathooqoo fama lilththalimeena min naseerin |
| Literal | And they, they cry out/scream for help in it: "Our Lord bring us out , we make/do correct/righteous deeds, other than (what) we were making/doing ." Did We not grant you long life in it? Who remembers does not remember in it, (We gave you a long life to remember but you chose not to), and the warner/giver of notice came to you, so taste/experience, so (there is) none from a savior/victorior to the unjust/oppressive. |
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| Yusuf Ali | Therein will they cry aloud (for assistance): "Our Lord! Bring us out: we shall work righteousness, not the (deeds) we used to do!" - "Did We not give you long enough life so that he that would should receive admonition? and (moreover) the warner came to you. So taste ye (the fruits of your deeds): for the wrong-doers there is no helper." |
| Pickthal | And they cry for help there, (saying): Our Lord! Release us; we will do right, not (the wrong) that we used to do. Did not We grant you a life long enough for him who reflected to reflect therein? And the warner came unto you. Now taste (the flavour of your deeds), for evil-doers have no helper. |
| Arberry | Therein they shall shout, 'Our Lord, bring us forth, and we will do righteousness, other than what we have done.' 'What, did We not give you long life, enough to remember in for him who would remember? To you the warner came; taste you now! The evildoers shall have no helper.' |
| Shakir | And they shall cry therein for succour: O our Lord ! take us out, we will do good deeds other than those which we used to do. Did We not preserve you alive long enough, so that he who would be mindful in it should mind? And there came to you the warner; therefore taste; because for the unjust, there is no helper. |
| Sarwar | Therein they will cry-out, "Lord, take us out of here. We shall act righteously and behave different to what we did before." They will be told, "Did We not allow you to live long enough for you to seek guidance? Did We not send a warner to you? Suffer (the torment). There is no one to help the unjust." |
| Khalifa | They will scream therein, "Our Lord, if you get us out of here, we will work righteousness, instead of the works we used to do." Did we not give you a life-long chance, with continuous reminders for those who would take heed? Did you not receive the warner? Therefore, taste (the consequences). The transgressors will have no one to help them. |
| Hilali/Khan | Therein they will cry: "Our Lord! Bring us out, we shall do righteous good deeds, not (the evil deeds) that we used to do." (Allah will reply): "Did We not give you lives long enough, so that whosoever would receive admonition, - could receive it? And the warner came to you. So taste you (the evil of your deeds). For the Zalimoon (polytheists and wrongdoers, etc.) there is no helper." |
| H/K/Saheeh | And they will cry out therein, "Our Lord, remove us; we will do righteousness other than what we were doing!" But did We not grant you life enough for whoever would remember therein to remember, and the warner had come to you? So taste [the punishment], for there is not for the wrongdoers any helper. |
| Malik | Therein they shall cry for help: "Our Lord! Get us out, from now on we shall do good deeds and shall not repeat the ones we used to do". The response will be: "Did we not give you lives long enough so that he who would, could take a warning? Besides, someone did come to warn you. Now taste the fruit of your deeds, here there is no helper for the wrongdoers."[37] |
| QXP | And in that suffering they will cry, "Our Lord! Get us out of here. We will do right, not that we used to do." Did We not give you a life-long opportunity replete with reminders for whoever would bethink? And a Warner had come to you. Taste then the fruit of your transgressions, for there is no helper for the transgressors of Divine Laws. |
| Maulana Ali | And therein they cry for succour: Our Lord, take us out! we will do good deeds other than those which we used to do! Did We not give you a life long enough, for him to be mindful who would mind? And there came to you the warner. So taste; because for the iniquitous there is no helper. |
| Free Minds | And they will scream in it: "Our Lord, let us out, and we will work righteousness instead of the works we used to do." Did We not give you a long life so that he who would remember would take heed, and a warner came to you? Therefore, taste, for the transgressors will have no supporter. |
| Qaribullah | There they will cry out: 'Our Lord, bring us out, and we will do good, other than what we have done. ' What, did We not make your lives long enough to remember for whosoever would remember? A warner came to you, so taste now! None shall help the harmdoers. |
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| George Sale | And they shall cry out aloud in hell, saying, Lord, take us hence, and we will work righteousness, and not what we have formerly wrought. But it shall be answered them, did we not grant you lives of length sufficient, that whoever would be warned might be warned therein; and did not the preacher come unto you? Taste therefore the pains of hell. And the unjust shall have no protector. |
| JM Rodwell | And therein shall they cry aloud, "Take us hence, O our Lord! righteousness will we work, and not what we wrought of old."-"Prolonged we not your days that whoever would be warned might be warned therein? And the preacher came to you- Taste it then."-There |
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| Asad | And in that [hell] they will cry aloud: "O our Sustainer! Cause us to come out [of this suffering]! We shall [henceforth] do good deeds, not such as we were wont to do [aforetime]!" [But We shall answer:] "Did We not grant you a life long enough so that whoever was willing to take thought could bethink himself? And [withal,] a warner had come unto you! Taste, then, [the fruit of your evil deeds]: for evildoers shall have none to succour them!" |
Fatir 035:038
| 35:38 ان الله عالم غيب السماوات والارض انه عليم بذات الصدور |
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| Transliteration | Inna Allaha AAalimu ghaybi alssamawati waal-ardi innahu AAaleemun bithati alssudoori |
| Literal | That truly God (is) knower (of) the skies'/space's and the earth's/Planet Earth's unseen/covered , that He truly is knowledgeable with of the chests (innermosts). |
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| Yusuf Ali | Verily Allah knows (all) the hidden things of the heavens and the earth: verily He has full knowledge of all that is in (men's) hearts. |
| Pickthal | Lo! Allah is the Knower of the Unseen of the heavens and the earth. Lo! He is Aware of the secret of (men's) breasts. |
| Arberry | God knows the Unseen in the heavens and the earth; He knows the thoughts within the breasts. |
| Shakir | Surely Allah is the Knower of what is unseen m the heavens and the earth; surely He is Cognizant of what IS m the hearts. |
| Sarwar | God has knowledge of whatever is unseen in the heavens and the earth. He knows best what the hearts contain. |
| Khalifa | GOD is the Knower of the future of the heavens and the earth. He is the Knower of all innermost thoughts. |
| Hilali/Khan | Verily, Allah is the AllKnower of the unseen of the heavens and the earth. Verily! He is the AllKnower of that is in the breasts. |
| H/K/Saheeh | Indeed, Allah is Knower of the unseen [aspects] of the heavens and earth. Indeed, He is Knowing of that within the breasts. |
| Malik | Surely Allah knows the unseen of the heavens and the earth, He even knows the secrets of the breasts (hidden thoughts of people).[38] |
| QXP | Verily, Allah is the Knower of the Hidden realities of the heavens. Behold, He is Knower of what is in the hearts. |
| Maulana Ali | Surely Allah is the Knower of the unseen in the heavens and the earth. Surely He is Knower of what is in the hearts. |
| Free Minds | God knows unseen of the heavens and the Earth. He is knowledgeable of what is even inside the chests. |
| Qaribullah | Allah knows the Unseen in the heavens and earth. He knows that which is in the innermost of the chests. |
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| George Sale | Verily God knoweth the secrets both of heaven and earth, for He knoweth the innermost parts of the breasts of men. |
| JM Rodwell | God truly knoweth the hidden things both of the Heavens and of the Earth: for He knoweth the very secrets of the breast. |
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| Asad | Verily, God knows the hidden reality of the heavens and the earth: [and,] behold, He has full knowledge of what is in the hearts [of men]. |
Fatir 035:039
| 35:39 هو الذي جعلكم خلائف في الارض فمن كفر فعليه كفره ولايزيد الكافرين كفرهم عند ربهم الا مقتا ولايزيد الكافرين كفرهم الا خسارا |
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| Transliteration | Huwa allathee jaAAalakum khala-ifa fee al-ardi faman kafara faAAalayhi kufruhu wala yazeedu alkafireena kufruhum AAinda rabbihim illa maqtan wala yazeedu alkafireena kufruhum illa khasaran |
| Literal | He is who made/put you (as) caliphs/successors and replacers in the earth/Planet Earth, so who disbelieved so on him (is) his disbelief, and the disbeliever's disbelief does not increase (them) at their Lord except abhorrence/hatred , the disbeliever's disbelief does not increase (them) except loss/misguidance and perishment. |
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| Yusuf Ali | He it is That has made you inheritors in the earth: if, then, any do reject (Allah), their rejection (works) against themselves: their rejection but adds to the odium for the Unbelievers in the sight of their Lord: their rejection but adds to (their own) undoing. |
| Pickthal | He it is Who hath made you regents in the earth; so he who disbelieveth, his disbelief be on his own head. Their disbelief increaseth for the disbelievers, in their Lord's sight, naught save abhorrence. Their disbelief increaseth for the disbelievers naught save loss. |
| Arberry | It is He who appointed you viceroys in the earth. So whosoever disbelieves, his unbelief shall be charged against him; their unbelief increases the disbelievers only in hate in God's sight; their unbelief increases the disbelievers only in loss. |
| Shakir | He it is Who made you rulers in the land; therefore whoever disbelieves, his unbelief is against himself; and their unbelief does not increase the disbelievers with their Lord in anything except hatred; and their unbelief does not increase the disbelievers m anything except loss. |
| Sarwar | It is He who has made you each other's successors on earth. Whoever disbelieves, does so against his own self. The disbelief of the unbelievers will only increase the anger of their Lord and will only cause them greater loss. |
| Khalifa | He is the One who made you inheritors of the earth. Subsequently, whoever chooses to disbelieve does so to his own detriment. The disbelief of the disbelievers only augments their Lord's abhorrence towards them. The disbelief of the disbelievers plunges them deeper into loss. |
| Hilali/Khan | He it is Who has made you successors generations after generations in the earth, so whosoever disbelieves (in Islamic Monotheism) on him will be his disbelief. And the disbelief of the disbelievers adds nothing but hatred with their Lord. And the disbelief of the disbelievers adds nothing but loss. |
| H/K/Saheeh | It is He who has made you successors upon the earth. And whoever disbelieves upon him will be [the consequence of] his disbelief. And the disbelief of the disbelievers does not increase them in the sight of their Lord except in hatred; and the disbelief of the disbelievers does not increase them except in loss. |
| Malik | It is He Who has made you vicegerent on the earth. Whoever disbelieves, bears the burden of his disbelief; and for the disbelievers their disbelief does not increase anything except the wrath of their Lord and the disbelievers do not gain anything except an increase in their loss.[39] |
| QXP | He it is Who has given you supremacy in the earth (2:30). So whoever denies this blessing, his denial is upon him. Their denial increases their deprivation according to the Laws of their Lord, and their denial only increases their own loss (causing them to be content with a subhuman existence). |
| Maulana Ali | He it is Who made you successors in the earth. So whoever disbelieves, his disbelief is against himself. And their disbelief increases the disbelievers with their Lord in naught but hatred; and their disbelief increases the disbelievers in naught but loss. |
| Free Minds | He is the One who made you successors on the Earth. Subsequently, whoever disbelieves, then to him is his disbelief. And the disbelief of the disbelievers only increases their Lord's abhorrence towards them. The disbelief of the disbelievers only increases their loss. |
| Qaribullah | It is He who made you caliphs in the earth. He who disbelieves, his disbelief shall be charged against him. The unbelievers disbelief does nothing for them, except, increase them in hate with Allah their disbelief increases the unbelievers only in loss. |
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| George Sale | It is He who hath made you to succeed in the earth. Whoever shall disbelieve, on him be his unbelief: And their unbelief shall only gain the unbelievers greater indignation in the sight of their Lord; and their unbelief shall only increase the perdition of the unbelievers. |
| JM Rodwell | He hath appointed you his vicegerents in the earth: And whoever believeth not, on him shall be his unbelief; and their unbelief shall only increase for the unbelievers, hatred at the hands of their Lord:-and their unbelief shall only increase for the unbel |
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| Asad | He it is who has made you inherit the earth. [See note on 2:30. In this instance, God's having made man "inherit the earth" implies the grant to him of the ability to discern between right and wrong as well as between truth and falsehood.] Hence, he who is bent on denying the truth [of God's oneness and uniqueness ought to know that] this denial of his will fall back upon him: for their [per sistent] denial of this truth does but add to the deniers' loathsomeness in their Sustainer's sight and, thus, their denial of this truth does but add to the deniers' loss. |
Fatir 035:040
| 35:40 قل ارايتم شركاءكم الذين تدعون من دون الله اروني ماذا خلقوا من الارض ام لهم شرك في السماوات ام اتيناهم كتابا فهم على بينة منه بل ان يعد الظالمون بعضهم بعضا الا غرورا |
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| Transliteration | Qul araaytum shurakaakumu allatheena tadAAoona min dooni Allahi aroonee matha khalaqoo mina al-ardi am lahum shirkun fee alssamawati am ataynahum kitaban fahum AAala bayyinatin minhu bal in yaAAidu alththalimoona baAAduhum baAAdan illa ghurooran |
| Literal | Say: "Did you see/understand your partners (with God) those whom you call from other than God? Show me/make me understand what they created from the earth/Planet Earth, or for them (is) a share/partnership in the skies/space, or We gave/brought them a Book so they are on an evidence from it? But that truly the unjust/oppressive promise some of them (to) some (each other) except deceit/temptation."314 |
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| Yusuf Ali | Say: "Have ye seen (these) 'Partners' of yours whom ye call upon besides Allah? Show Me what it is they have created in the (wide) earth. Or have they a share in the heavens? Or have We given them a Book from which they (can derive) clear (evidence)?- Nay, the wrong-doers promise each other nothing but delusions. |
| Pickthal | Say: Have ye seen your partner-gods to whom ye pray beside Allah? Show me what they created of the earth! Or have they any portion in the heavens? Or have We given them a scripture so they act on clear proof therefrom? Nay, the evil-doers promise one another only to deceive. |
| Arberry | Say: 'Have you considered your associates on whom you call, apart from God? Show me what they have created in the earth; or have they a partnership in the heavens?' Or have We given them a Book, so that they are upon a clear sign from it? Nay, but the evildoers promise one another naught but delusion. |
| Shakir | Say: Have you considered your associates which you call upon besides Allah? Show me what part of the earth they have created, or have they any share in the heavens; or, have We given them a book so that they follow a clear argument thereof? Nay, the unjust do not hold out promises one to another but only to deceive. |
| Sarwar | (Muhammad), ask them, "Think about the idols which you worship besides God. Show me what part of the earth they have created. Do they have any share in the heavens? Has God sent them a Book to confirm their authority? In fact, whatever the unjust promise each other is nothing but deceit." |
| Khalifa | Say, "Consider the idols you have set up beside GOD; show me what on earth have they created." Do they own any partnership in the heavens? Have we given them a book wherein there is no doubt? Indeed, what the transgressors promise one another is no more than an illusion. |
| Hilali/Khan | Say (O Muhammad SAW): "Tell me or inform me (what) do you think about your (socalled) partnergods to whom you call upon besides Allah, show me, what they have created of the earth? Or have they any share in the heavens? Or have We given them a Book, so that they act on clear proof therefrom? Nay, the Zalimoon (polytheists and wrongdoers, etc.) promise one another nothing but delusions." |
| H/K/Saheeh | Say, "Have you considered your 'partners' whom you invoke besides Allah? Show me what they have created from the earth, or have they partnership [with Him] in the heavens? Or have We given them a book so they are [standing] on evidence therefrom? [No], rather, the wrongdoers do not promise each other except delusion." |
| Malik | O Prophet, say: "Have you ever considered your associate gods to whom you call upon besides Allah? Show me anything that they have created in the earth! Or what is their share in the creation of the heavens? Or have We given them a Book from which they derive a provision of shirk? Nay, in fact the wrongdoers promise each other nothing but delusions.[40] |
| QXP | Say, "Have you seen your 'partners' whom you call upon besides Allah? Show me what they created of the earth! Or have they any share in the heavens? Or have We given them a Scripture as evidence to prove their fallacies?" Nay, those who exploit the weak, support one another with delusions. |
| Maulana Ali | Say: Have you seen your associates which you call upon besides Allah? Show me what they have created of the earth! Or have they any share in the heavens? Or, have We given them a Book so that they follow a clear argument thereof? Nay, the wrongdoers hold out promises one to another only to deceive. |
| Free Minds | Say: "Do you see the partners whom you have called on besides God? Show me what they have created on Earth. Or do they possess any partnership in the heavens? Or have We given them a scripture wherein they are taking knowledge from it? Indeed, what the transgressors promise one another is no more than arrogance." |
| Qaribullah | Say: 'Have you considered your associates who you call upon, other than Allah? Show me what they have created in the earth! Or, have they a partnership in the heavens? ' Or, have We given them a Book so that they have proof of it? No, the harmdoers promise each other nothing else but delusion. |
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| George Sale | Say, what think ye of your deities which ye invoke besides God? Shew me what part of the earth they have created. Or had they any share in the creation of the heavens? Have We given unto the idolaters any book of revelations, so that they may rely on any proof therefrom to authorize their practice? Nay: But the ungodly make unto one another only deceitful promises. |
| JM Rodwell | SAY: What think ye of the gods whom ye invoke beside God? Shew me what part of the earth they have created? Had they a share in the creation of the Heavens? Have we given them a Book in which they can find proofs that they are to be called on? Nay, the wic |
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| Asad | Say: "Have you ever [really] considered those beings and forces to whom you ascribe a share in God's divinity, [Lit., "those [God-] partners of yours": see note on 6:22.] [and] whom you invoke beside God? Show me what it is that they have created on earth - or do [you claim that] they have a share in [governing] the heavens?" Have We ever vouchsafed them [I.e., to those who ascribe divinity to beings or forces other than God.] a divine writ on which they could rely as evidence [in support of their views]? [Cf. 30:35 - "Have We ever bestowed upon them from on high a divine writ which would speak [with approval] of their worshipping aught beside Us?" The reference to a "divine writ" makes it clear that the people spoken of here are the erring followers of earlier revelation, and not atheists.] Nay, [the hope which] the evildoers hold out to one another [is] nothing but a delusion. [I.e., their expectation that the saints whom they invest with divine or semi-divine qualities will "mediate" between them and God, or "intercede" for them before Him, is based on nothing but wishful thinking.] |
Fatir 035:041
| 35:41 ان الله يمسك السماوات والارض ان تزولا ولئن زالتا ان امسكهما من احد من بعده انه كان حليما غفورا |
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| Transliteration | Inna Allaha yumsiku alssamawati waal-arda an tazoola wala-in zalata in amsakahuma min ahadin min baAAdihi innahu kana haleeman ghafooran |
| Literal | That truly God holds/grasps/seizes the skies/space and the earth/Planet Earth that (E) they (B) vanish/cease to exist , and if (E) they (B) vanished/ceased to exist , that truly/if (some one) grasped/seized them (B) from anyone from after Him, that He truly was/is clement , forgiving (God is the only one that holds the skies and earth in place, and when they do vanish at the resurrection, no one will hold them in place). |
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| Yusuf Ali | It is Allah Who sustains the heavens and the earth, lest they cease (to function): and if they should fail, there is none - not one - can sustain them thereafter: Verily He is Most Forbearing, Oft-Forgiving. |
| Pickthal | Lo! Allah graspeth the heavens and the earth that they deviate not, and if they were to deviate there is not one that could grasp them after Him. Lo! He is ever Clement, Forgiving. |
| Arberry | God holds the heavens and the earth, lest they remove; did they remove, none would hold them after Him. Surely He is All-clement, All-forgiving. |
| Shakir | Surely Allah upholds the heavens and the earth lest they come to naught; and if they should come to naught, there Is none who can uphold them after Him; surely He is the Forbearing, the Forgiving. |
| Sarwar | God prevents the heavens and the earth from falling apart. If they do fall apart, then, no one besides Him can restore them. He is All-forbearing and All-forgiving. |
| Khalifa | GOD is the One who holds the heavens and the earth, lest they vanish. If anyone else is to hold them, they will most certainly vanish. He is Clement, Forgiving. |
| Hilali/Khan | Verily! Allah grasps the heavens and the earth lest they move away from their places, and if they were to move away from their places, there is not one that could grasp them after Him. Truly, He is Ever Most Forbearing, OftForgiving. |
| H/K/Saheeh | Indeed, Allah holds the heavens and the earth, lest they cease. And if they should cease, no one could hold them [in place] after Him. Indeed, He is Forbearing and Forgiving. |
| Malik | It is Allah Who keeps the heavens and the earth from slipping out of their places. Should they ever slip, none can hold them back besides Him; certainly He is Most Forbearing, Oft-Forgiving.[41] |
| QXP | Verily, it is Allah Who upholds the celestial bodies and the earth, so they deviate not from their course. And if they were to deviate, there is none, no one whatsoever that can uphold them after He ceases to uphold them. Verily, He is Clement, Absolver of imperfections. |
| Maulana Ali | Surely Allah upholds the heavens and the earth lest they come to naught. And if they come to naught, none can uphold them after Him. Surely He is ever Forbearing, Forgiving. |
| Free Minds | God is the One who holds the heavens and the Earth, lest they cease to exist. And they would certainly cease to exist if anyone else were to hold them after Him. He is Compassionate, Forgiving. |
| Qaribullah | It is Allah who holds the heavens and the earth lest they vanish. Should they vanish, none would hold them after Him. He is the Clement, the Forgiving. |
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| George Sale | Verily God sustaineth the heavens and the earth, lest they fail: And if they should fail, none could support the same besides Him; He is gracious and merciful. |
| JM Rodwell | Verily God holdeth fast the Heavens and the Earth that they pass not away: and if they were passing away none could hold them back but He: for He is Kind, Gracious. |
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| Asad | Verily, it is God [alone] who upholds the celestial bodies [Lit., "the heavens"- in this case apparently a metonym for all the stars, galaxies, nebulae, etc., which traverse the cosmic spaces in obedience to a most intricate system of God-willed laws, of which the law of gravity, perhaps most obvious to man, is but one.] and the earth, lest they deviate [from their orbits] - for if they should ever deviate, there is none that could uphold them after He will have ceased to do so. [Lit., "after Him". This seems to be an allusion to the Last Hour, which, according to the Quran, will be heralded by a cosmic catastrophe.] [But,] verily, He is ever-forbearing, much-for giving! [I.e., inasmuch as He does not speed up the end of the world despite the sinfulness of most of its inhabitants, and neither punishes without giving the sinner time to reflect and to repent (cf. verse 45).] |
Fatir 035:042
| 35:42 واقسموا بالله جهد ايمانهم لئن جاءهم نذير ليكونن اهدى من احدى الامم فلما جاءهم نذير مازادهم الا نفورا |
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| Transliteration | Waaqsamoo biAllahi jahda aymanihim la-in jaahum natheerun layakoonunna ahda min ihda al-omami falamma jaahum natheerun ma zadahum illa nufooran |
| Literal | And they swore/made oath by God their rights'/oath's utmost if (E) a warner/giver of notice came to them they will be/become more guided than any (of) the nations , so when a warner/giver of notice came to them, did not (nothing) increased them except hastening away with aversion . |
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| Yusuf Ali | They swore their strongest oaths by Allah that if a warner came to them, they would follow his guidance better than any (other) of the Peoples: But when a warner came to them, it has only increased their flight (from righteousness),- |
| Pickthal | And they swore by Allah, their most binding oath, that if a warner came unto them they would be more tractable than any of the nations; yet, when a warner came unto them it aroused in them naught save repugnance, |
| Arberry | They have sworn by God the most earnest oaths that if a warner came to them, they would be more rightly guided than any one of the nations; but when a warner came to them, it increased them only in aversion, |
| Shakir | And they swore by Allah with the strongest of their oaths that if there came to them a warner they would be better guided than any of the nations; but when there came to them a warner it increased them in naught but aversion. |
| Sarwar | They solemnly swear that if a warner were to come to them, they would certainly have been better guided than any other nation. But when a warner came to them, it only increased their hatred |
| Khalifa | They swore by GOD solemnly that if a warner went to them, they would be better guided than a certain congregation! However, now that the warner did come to them, this only plunged them deeper into aversion. |
| Hilali/Khan | And they swore by Allah their most binding oath, that if a warner came to them, they would be more guided than any of the nations (before them), yet when a warner (Muhammad SAW) came to them, it increased in them nothing but flight (from the truth), |
| H/K/Saheeh | And they swore by Allah their strongest oaths that if a warner came to them, they would be more guided than [any] one of the [previous] nations. But when a warner came to them, it did not increase them except in aversion. |
| Malik | These very people used to swear on solemn oaths by Allah that if a Warner ever comes to them, they would be better guided than any other nation of the world; yet when a Warner has come to them they have increased in nothing but aversion,[42] |
| QXP | Thus it is, yet - they used to swear by Allah with their most solemn oaths that if a Warner came to them, they would follow his guidance better than any nation ever could. But now that a Warner has come unto them, it arouses in them nothing but aversion. |
| Maulana Ali | And they swore by Allah, their strongest oaths, that, if a warner came to them, they would be better guided than any of the nations. But when a warner came to them, it increased them in naught but aversion, |
| Free Minds | And they swore by God in their strongest oaths, that if a warner came to them, they would be the most guided of all nations, but when a warner came to them, it only increased their aversion! |
| Qaribullah | They solemnly swore by Allah that if a warner came to them they would be more rightly guided than any other of the nations. Yet, when a warner came to them, it only increased their aversion, |
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| George Sale | The Koreish swore by God, with a most solemn oath, that if a preacher had come unto them, they would surely have been more willingly directed than any nation: But now a preacher is come unto them, it hath only increased in them their aversion from the truth, |
| JM Rodwell | They swore by God with their mightiest oath that should a preacher come to them they would yield to guidance more than any people: but when the preacher came to them it only increased in them their estrangement, |
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| Asad | As it is, they [who are averse to the truth often] swear by God with their most solemn oaths that if a warner should ever come to them, they would follow his guidance better than any of the communities [of old had followed the warner sent to them]: [Cf. 6:157 and the corresponding note.] but now that a warner has come unto them, [his call] but increases their aversion, |
Fatir 035:043
| 35:43 استكبارا في الارض ومكر السييء ولايحيق المكر السييء الا باهله فهل ينظرون الا سنة الاولين فلن تجد لسنة الله تبديلا ولن تجد لسنة الله تحويلا |
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| Transliteration | Istikbaran fee al-ardi wamakra alssayyi-i wala yaheequ almakru alssayyi-o illa bi-ahlihi fahal yanthuroona illa sunnata al-awwaleena falan tajida lisunnati Allahi tabdeelan walan tajida lisunnati Allahi tahweelan |
| Literal | Arrogance in the earth/Planet Earth, and the bad's/evil's/harm's deceit/scheme , does not surround/ afflict except with its people , so do they wait (for) the first's/beginner's manner/law ? So you will never/not find for God's law/manner (an) exchange/replacement , and you will never/not find for God's law/manner a change/movement . |
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| Yusuf Ali | On account of their arrogance in the land and their plotting of Evil, but the plotting of Evil will hem in only the authors thereof. Now are they but looking for the way the ancients were dealt with? But no change wilt thou find in Allah's way (of dealing): no turning off wilt thou find in Allah's way (of dealing). |
| Pickthal | (Shown in their) behaving arrogantly in the land and plotting evil; and the evil plot encloseth but the men who make it. Then, can they expect aught save the treatment of the folk of old? Thou wilt not find for Allah's way of treatment any substitute, nor wilt thou find for Allah's way of treatment aught of power to change. |
| Arberry | waxing proud in the land, and devising evil; but evil devising encompasses only those who do it; So do they expect anything but the wont of the ancients? And thou shalt never find any changing the Wont of God, and thou shalt never find any altering the wont of God. |
| Shakir | (In) behaving proudly in the land and in planning evil; and the evil plans shall not beset any save the authors of it. Then should they wait for aught except the way of the former people? For you shall not find any alteration in the course of Allah; and you shall not find any change in the course of Allah. |
| Sarwar | because of their pride in the land and their evil plots. Evil plots only affect the plotters. Do they expect anything other than (God's) tradition (torment) with those who lived before. You will never find any change in the tradition of God nor will you find any alteration in it. |
| Khalifa | They resorted to arrogance on earth, and evil scheming, and the evil schemes only backfire on those who scheme them. Should they then expect anything but the fate of those who did the same things in the past? You will find that GOD's system is never changeable; you will find that GOD's system is immutable. |
| Hilali/Khan | (They took to flight because of their) arrogance in the land and their plotting of evil. But the evil plot encompasses only him who makes it. Then, can they expect anything (else), but the Sunnah (way of dealing) of the peoples of old? So no change will you find in Allahs Sunnah (way of dealing), and no turning off will you find in Allahs Sunnah (way of dealing). |
| H/K/Saheeh | [Due to] arrogance in the land and plotting of evil; but the evil plot does not encompass except its own people. Then do they await except the way of the former peoples? But you will never find in the way of Allah any change, and you will never find in the way of Allah any alteration. |
| Malik | behaving arrogantly in the land and plotting evil, whereas the plotting of evil recoils none but the authors of it. Are they awaiting for that end which overtook the former nations? If so, you shall find no change in the ways of Allah, nor will you find any alteration in Allah’s way of dealing.[43] |
| QXP | Their arrogance in the land and their evil schemes! Yet an evil scheme engulfs its designers. Are they waiting for anything but the way the ancients were dealt with? Yes! No change you will ever find in the Laws of Allah, and no deviation you will ever find in the Laws of Allah. |
| Maulana Ali | Behaving proudly in the land and planning evil. And the evil plan besets none save the authors of it. So they wait for naught but the way of the ancients. But thou wilt find no alteration in the course of Allah; and thou wilt find no change in the course of Allah. |
| Free Minds | Arrogance on Earth, and evil scheming. And the evil schemes only backfire on those who scheme them. Were they expecting anything different from the ways used on the people of the past? You will not find any change in God's way, and you will not find any bypass to His way. |
| Qaribullah | behaving arrogantly in the land and devising evil. But, evil devising coils only those who do it. Do they look except for the ways of former nations? You shall never find any change in the way of Allah. |
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| George Sale | their arrogance in the earth, and their contriving of evil; but the contrivance of evil shall only encompass the authors thereof. Do they expect any other than the punishment awarded against the unbelievers of former times? For thou shalt not find any change in the ordinance of God; neither shalt thou find any variation in the ordinance of God. |
| JM Rodwell | Their haughtiness on earth and their plotting of evil! But the plotting of evil shall only enmesh those who make use of it. Look they then for aught but God's way of dealing with the peoples of old? Thou shalt not find any change in the way of God,-Yea, th |
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| Asad | their arrogant behaviour on earth, and their devising of evil [arguments against God's messages]. [I.e., fallacious arguments meant to disparage those messages and to "disprove" their divine origin (cf. 10:21 or 34:33 and the corresponding notes on the Quranic use of the term makr in this sense).] Yet [in the end,] such evil scheming will engulf none but its authors: and can they expect anything but [to be made to go] the way of those [sinners] of olden times? [I.e., the way (sunnah) in which God has punished them.] Thus [it is]: no change wilt thou ever find in God's way; yea, no deviation wilt thou ever find in God's way! |
Fatir 035:044
| 35:44 اولم يسيروا في الارض فينظروا كيف كان عاقبة الذين من قبلهم وكانوا اشد منهم قوة وماكان الله ليعجزه من شئ في السماوات ولا في الارض انه كان عليما قديرا |
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| Transliteration | Awa lam yaseeroo fee al-ardi fayanthuroo kayfa kana AAaqibatu allatheena min qablihim wakanoo ashadda minhum quwwatan wama kana Allahu liyuAAjizahu min shay-in fee alssamawati wala fee al-ardi innahu kana AAaleeman qadeeran |
| Literal | Do they not walk/move/ride in the earth/Planet Earth so they see/think about how was (the) end/turn (result of) those from before them? And they were stronger than them (in) strength/power , and nothing from a thing was to disable/frustrate Him, God, in the skies/space and nor in the earth/Planet Earth, that He truly was/is knowledgeable, capable/able . |
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| Yusuf Ali | Do they not travel through the earth, and see what was the End of those before them,- though they were superior to them in strength? Nor is Allah to be frustrated by anything whatever in the heavens or on earth: for He is All-Knowing. All-Powerful. |
| Pickthal | Have they not travelled in the land and seen the nature of the consequence for those who were before them, and they were mightier than these in power? Allah is not such that aught in the heavens or in the earth escapeth Him. Lo! He is the Wise, the Mighty. |
| 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; but God -- there is naught in the heavens or the earth that can frustrate Him. Surely He is All-knowing, All-powerful. |
| Shakir | Have they not travelled in the land and seen how was the end of those before them while they were stronger than these in power? And Allah is not such that any thing in the heavens or in the earth should escape Him; surely He is Knowing, Powerful. |
| Sarwar | Have they not travelled (sufficiently) through the land to see how terrible was the end of the mightier people who lived before them. Nothing in the heavens or the earth can challenge God. God is All-knowing and All-powerful. |
| Khalifa | Have they not roamed the earth and noted the consequences for those who preceded them? They were even stronger than they. Nothing can be hidden from GOD in the heavens, nor on earth. He is Omniscient, Omnipotent. |
| Hilali/Khan | Have they not travelled in the land, and seen what was the end of those before them, and they were superior to them in power? Allah is not such that anything in the heavens or in the earth escapes Him. Verily, He is AllKnowing, AllOmnipotent. |
| H/K/Saheeh | Have they not traveled through the land and observed how was the end of those before them? And they were greater than them in power. But Allah is not to be caused failure by anything in the heavens or on the earth. Indeed, He is ever Knowing and Competent. |
| Malik | Have they not traveled through the land and saw what was the end of those who went before them, who were far superior in strength than these people? There is nothing in the heavens or in the earth which can frustrate Allah; surely He is All-Knowing, All-Powerful.[44] |
| QXP | Have they not traveled in the land and seen what happened to those before them? And they were greater in might than these are. Allah is not such that anything in the heavens and the earth could foil His Authority, for He is Knower, Supreme Controller. |
| Maulana Ali | Have they not travelled in the land and seen what was the end of those before them -- and they were stronger than those in power? And Allah is not such that anything in the heavens or the earth can escape Him. Surely He is ever Knowing, Powerful. |
| Free Minds | Did they not roam the Earth and note how was the consequence for those who were before them? And they were even more powerful than they in strength. But nothing can deter God be it in the heavens, or in the Earth. He is Knowledgeable, Omnipotent. |
| Qaribullah | What, have they not journeyed through the land and seen the end of those who went before them? They were stronger and mightier than themselves. Allah! There is nothing in heavens or earth that can frustrate Him, He is the Knower, the Able. |
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| George Sale | Have they not gone through the earth, and seen what hath been the end of those who were before them; although they were more mighty in strength than they? God is not to be frustrated by any thing either in heaven or on earth; for He is wise and powerful. |
| JM Rodwell | Have they never journeyed in the land and seen what hath been the end of those who flourished before them, though mightier in strength than they? God is not to be frustrated by aught in the Heavens or in the Earth; for He is the All-knowing, the All-mighty |
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| Asad | Have they never journeyed about the earth and beheld what happened in the end to those [deniers of the truth] who lived before their time and were [so much] greater than they in power? And [do they not see that the will of] God can never be foiled by anything whatever in the heavens or on earth, since, verily, He is all-knowing, infinite in His power? |
Fatir 035:045
| 35:45 ولو يؤاخذ الله الناس بما كسبوا ماترك على ظهرها من دابة ولكن يؤخرهم الى اجل مسمى فاذا جاء اجلهم فان الله كان بعباده بصيرا |
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| Transliteration | Walaw yu-akhithu Allahu alnnasa bima kasaboo ma taraka AAala thahriha min dabbatin walakin yu-akhkhiruhum ila ajalin musamman fa-itha jaa ajaluhum fa-inna Allaha kana biAAibadihi baseeran |
| Literal | And if God punishes/takes the people because (of) what they earned/acquired/won , He would not have left on its back/surface/top from a walker/creeper/crawler , and but He delays them to a named/identified term/time, so if their term/time came, so then God was/is with His worshippers/slaves seeing/knowing/understanding.315 |
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| Yusuf Ali | If Allah were to punish men according to what they deserve. He would not leave on the back of the (earth) a single living creature: but He gives them respite for a stated Term: when their Term expires, verily Allah has in His sight all His Servants. |
| Pickthal | If Allah took mankind to task by that which they deserve, He would not leave a living creature on the surface of the earth; but He reprieveth them unto an appointed term, and when their term cometh - then verily (they will know that) Allah is ever Seer of His slaves. |
| Arberry | If God should take men to task for what they have earned He would not leave upon the face of the earth one creature that crawls; but He is deferring them to a stated term. But when their term is come -- surely God sees His servants. |
| Shakir | And were Allah to punish men for what they earn, He would not leave on the back of it any creature, but He respites them till an appointed term; so when their doom shall come, then surely Allah is Seeing with respect to His servants. |
| Sarwar | Were God to punish people for their deeds immediately, not one creature would have survived on earth. However, He has given them a respite for an appointed time and when their term comes to an end, let it be known that God watches over His servants. |
| Khalifa | If GOD punished the people for their sins, He would not leave a single creature on earth. But He respites them for a predetermined interim. Once their interim is fulfilled, then GOD is Seer of His servants. |
| Hilali/Khan | And if Allah were to punish men for that which they earned, He would not leave a moving (living) creature on the surface of the earth, but He gives them respite to an appointed term, and when their term comes, then verily, Allah is Ever AllSeer of His slaves. |
| H/K/Saheeh | And if Allah were to impose blame on the people for what they have earned, He would not leave upon the earth any creature. But He defers them for a specified term. And when their time comes, then indeed Allah has ever been, of His servants, Seeing. |
| Malik | If it was Allah’s will to punish people for their misdeeds, He would have not left any living creature around them on the surface of the earth, but He is giving them respite for an appointed time; when their appointed time will come, they shall realize that in fact Allah has been watching His servants all along.[45] |
| QXP | Now if Allah took mankind to task by that which they earn by their deeds, He would not leave a creature on its surface. However, He grants them Respite unto an appointed term. And when their term comes to an end, then, verily, they come to know that Allah is ever Seer of His servants. ('Not leave a creature' - Life on the planet earth exists for and manifests itself in the highest form as the humans (2:30), (35:39)). |
| Maulana Ali | And were Allah to punish men for what they earn, he would not leave on the back of it any creature, but He respites them till an appointed term; so when their doom comes, then surely Allah is ever Seer of His servants. |
| Free Minds | And if God were to punish the people for what they have earned, He would not leave a single creature standing. But He delays them to a predetermined time. Then, when their time comes, then God is Seer of His servants. |
| Qaribullah | If Allah should take people to task for what they have earned, He would not leave one creature that crawls upon the face (of the earth)! But, He is deferring them to a named time. And when their time comes, indeed, Allah is the Seer of His worshipers. |
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| George Sale | If God should punish men according to what they deserve, He would not leave on the back of the earth so much as a beast: But He respiteth them to a determined time; and when their time shall come, verily God will regard his servants. |
| JM Rodwell | If, moreover, God should chastise men according to their deserts, He would not leave even a reptile on the back of the earth! But to an appointed time doth He respite them. And when their time shall come, then verily God's eye is on his servants. |
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| Asad | Now if God were to take men [at once] to task for whatever [wrong] they commit [on earth], He would not leave a single living creature upon its surface. However, He grants them respite for a term set [by Him]: [Or: "known [to Him alone]" - i.e., the end of their lives on earth.] but when their term comes to an end - then, verily, [they come to know that] God sees all that is in [the hearts of] His servants. |
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