Compared Translations of the meaning of the Quran - Sura 40
Ghafir - The Forgiver, The Forgiving One
Total Verses: 85 | |
Ghafir 040:001
Ghafir 040:002
| 40:2 تنزيل الكتاب من الله العزيز العليم |
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| Transliteration | Tanzeelu alkitabi mina Allahi alAAazeezi alAAaleemi |
| Literal | The Book's descent from God, the glorious/mighty , the knowledgeable. |
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| Yusuf Ali | The revelation of this Book is from Allah, Exalted in Power, Full of Knowledge,- |
| Pickthal | The revelation of the Scripture is from Allah, the Mighty, the Knower, |
| Arberry | The sending down of the Book is from God the All-mighty, the All-knowing, |
| Shakir | The revelation of the Book is from Allah, the Mighty, the Knowing, |
| Sarwar | This Book is a revelation from God, the Majestic and All-knowing |
| Khalifa | This revelation of the scripture is from GOD, the Almighty, the Omniscient. |
| Hilali/Khan | The revelation of the Book (this Quran) is from Allah the All-Mighty, the All-Knower. |
| H/K/Saheeh | The revelation of the Book is from Allah, the Exalted in Might, the Knowing. |
| Malik | The revelation of this Book is from Allah, the Almighty, the All- Knowledgeable,[2] |
| QXP | The Revelation of this Book is from Allah, the Almighty, the Knower. |
| Maulana Ali | The revelation of the Book is from Allah, the Mighty, the Knowing, |
| Free Minds | The revelation of the Scripture is from God, the Noble, the Knowledgeable. |
| Qaribullah | The sending down of the Book is from Allah, the Almighty, the Knower. |
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| George Sale | The revelation of this book is from the mighty, the wise God; |
| JM Rodwell | The Revelation (sending down) of the Book is from God the Almighty, the All-knowing, |
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| Asad | THE BESTOWAL from on high of this divine writ issues from God, the Almighty, the All-Knowing, |
Ghafir 040:003
| 40:3 غافر الذنب وقابل التوب شديد العقاب ذي الطول لااله الا هو اليه المصير |
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| Transliteration | Ghafiri alththanbi waqabili alttawbi shadeedi alAAiqabi thee alttawli la ilaha illa huwa ilayhi almaseeru |
| Literal | The crime's forgiver, and the repentances' acceptor, strong (severe in) the punishment, (owner) of the wealth/might , (there is) no God except Him, to Him (is) the end/destination. |
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| Yusuf Ali | Who forgiveth sin, accepteth repentance, is strict in punishment, and hath a long reach (in all things). there is no god but He: to Him is the final goal. |
| Pickthal | The Forgiver of sin, the Accepter of repentance, the Stern in punishment, the Bountiful. There is no Allah save Him. Unto Him is the journeying. |
| Arberry | Forgiver of sins, Accepter of penitence, Terrible in retribution, the Bountiful; there is no god but He, and unto Him is the homecoming. |
| Shakir | The Forgiver of the faults and the Acceptor of repentance, Severe to punish, Lord of bounty; there is no god but He; to Him is the eventual coming. |
| Sarwar | who forgives sins, who accepts repentance, whose punishment is severe, and whose bounty is universal. He is the only Lord and to Him all things proceed. |
| Khalifa | Forgiver of sins, acceptor of repentance, strict in enforcing retribution, and possessor of all power. There is no other god beside Him. To Him is the ultimate destiny. |
| Hilali/Khan | The Forgiver of sin, the Acceptor of repentance, the Severe in punishment, the Bestower (of favours), La ilaha illa Huwa (none has the right to be worshipped but He), to Him is the final return. |
| H/K/Saheeh | The forgiver of sin, acceptor of repentance, severe in punishment, owner of abundance. There is no deity except Him; to Him is the destination. |
| Malik | the Forgiver of sins, the Acceptor of repentance, the Stern in punishment and the Lord of bounty; there is no god except Him, to Whom all shall return.[3] |
| QXP | Absolver of actions that cause you to trail behind in humanity, Acceptor of repentance, Stern in grasping, Infinite in Authority - there is no god but He. Unto Him is the destination of all journeying. |
| Maulana Ali | Forgiver of sin and Acceptor of repentance, Severe to punish, Lord of bounty. There is no God but He; to Him is the eventual coming. |
| Free Minds | Forgiver of sins, and acceptor of repentance, severe in retribution, with ability to reach. There is no god other than Him, to Him is the ultimate destiny. |
| Qaribullah | The Forgiver of sins and the Acceptor of repentance. Stern in retribution, the Bountiful, there is no god except He and to Him is the arrival. |
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| George Sale | the forgiver of sin, and the accepter of repentance; severe in punishing; long suffering. There is no God but He: Before Him shall be the general assembly at the last day. |
| JM Rodwell | Forgiver of sin, and receiver of penitence,-vehement in chastisement, Long-suffering! There is no God but He: to Him shall be the final gathering. |
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| Asad | forgiving sins and accepting repentance, severe in retribution, limitless in His bounty. There is no deity save Him: with Him is all journeys' end. |
Ghafir 040:004
| 40:4 مايجادل في ايات الله الا الذين كفروا فلا يغررك تقلبهم في البلاد |
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| Transliteration | Ma yujadilu fee ayati Allahi illa allatheena kafaroo fala yaghrurka taqallubuhum fee albiladi |
| Literal | None argue/dispute in God's evidences/verses except those who disbelieved, so let not their turning/returning in the countries/lands deceive/tempt you. |
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| Yusuf Ali | None can dispute about the Signs of Allah but the Unbelievers. Let not, then, their strutting about through the land deceive thee! |
| Pickthal | None argue concerning the revelations of Allah save those who disbelieve, so let not their turn of fortune in the land deceive thee (O Muhammad). |
| Arberry | None but the unbelievers dispute concerning the signs of God; so let not their going to and fro in the land delude thee. |
| Shakir | None dispute concerning the communications of Allah but those who disbelieve, therefore let not their going to and fro in the cities deceive you. |
| Sarwar | No one disputes the revelations of the Lord except the disbelievers. Let not their activities in the land deceive you. |
| Khalifa | None argues against GOD's revelations except those who disbelieve. Do not be impressed by their apparent success. |
| Hilali/Khan | None disputes in the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah but those who disbelieve. So let not their ability of going about here and there through the land (for their purposes) deceive you (O Muhammad SAW, their ultimate end will be the Fire of Hell)! |
| H/K/Saheeh | No one disputes concerning the signs of Allah except those who disbelieve, so be not deceived by their [uninhibited] movement throughout the land. |
| Malik | None dispute the revelations of Allah but those who disbelieve; so let not their affluent activity in the land deceive you.[4] |
| QXP | None but those who are determined to deny the Truth will dispute the Messages of Allah. Let not their thump and thud in the towns impress you. |
| Maulana Ali | None dispute concerning the messages of Allah but those who disbelieve, so let not their control in the land deceive thee. |
| Free Minds | None dispute in God's revelations except those who have rejected. So do not be impressed by their influence through the land. |
| Qaribullah | None but the unbelievers dispute concerning the verses of Allah. So do not be deluded by their going to and fro in the land. |
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| George Sale | None disputeth against the signs of God, except the unbelievers: But let not their prosperous dealing in the land deceive thee with vain allurement. |
| JM Rodwell | None but infidels gainsay the signs of God: but let not their prosperity in the land deceive thee. |
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| Asad | NONE BUT THOSE who are bent on denying the truth would call God's messages in question. But let it not deceive thee that they seem to be able to do as they please on earth: |
Ghafir 040:005
| 40:5 كذبت قبلهم قوم نوح والاحزاب من بعدهم وهمت كل امة برسولهم لياخذوه وجادلوا بالباطل ليدحضوا به الحق فاخذتهم فكيف كان عقاب |
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| Transliteration | Kaththabat qablahum qawmu noohin waal-ahzabu min baAAdihim wahammat kullu ommatin birasoolihim liya/khuthoohu wajadaloo bialbatili liyudhidoo bihi alhaqqa faakhathtuhum fakayfa kana AAiqabi |
| Literal | Noah's nation lied/denied/falsified before them, and the groups/parties from after them, and every/each nation intended/began with their messenger to take/punish him , and they argued/disputed with the falsehood to nullify with it the truth , so I punished/took them so how was My punishment? |
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| Yusuf Ali | But (there were people) before them, who denied (the Signs),- the People of Noah, and the Confederates (of Evil) after them; and every People plotted against their prophet, to seize him, and disputed by means of vanities, therewith to condemn the Truth; but it was I that seized them! and how (terrible) was My Requital! |
| Pickthal | The folk of Noah and the factions after them denied (their messengers) before these, and every nation purposed to seize their messenger and argued falsely, (thinking) thereby to refute the Truth. Then I seized them, and how (awful) was My punishment. |
| Arberry | The people of Noah before them also cried lies, and the parties after them; every nation purposed against their Messenger to seize him, and disputed with falsehood that they might rebut thereby the truth. Then I seized them; and how was My retribution! |
| Shakir | The people of Nuh and the parties after them rejected (prophets) before them, and every nation purposed against their messenger to destroy him, and they disputed by means of the falsehood that they might thereby render null the truth, therefore I destroyed them; how was then My retribution! |
| Sarwar | The people of Noah who lived before and the Confederate tribes who lived after them rejected Our revelations. Every nation schemed against its Messengers to seize them and disputed against them to defeat the truth. But torment struck them and how terrible was their retribution! |
| Khalifa | Disbelieving before them were the people of Noah, and many other opponents after them. Every community persecuted their messenger to neutralize him. And they argued with falsehood, to defeat the truth. Consequently, I punished them; how terrible was My retribution! |
| Hilali/Khan | The people of Nooh (Noah) and the confederates after them denied (their Messengers) before these, and every (disbelieving) nation plotted against their Messenger to seize him, and disputed by means of falsehood to refute therewith the truth. So I seized them (with punishment), and how (terrible) was My punishment! |
| H/K/Saheeh | The people of Noah denied before them and the [disbelieving] factions after them, and every nation intended [a plot] for their messenger to seize him, and they disputed by [using] falsehood to [attempt to] invalidate thereby the truth. So I seized them, and how [terrible] was My penalty. |
| Malik | Before them the people of Noah denied the Message and so did other groups after them. Every nation plotted against its Prophet, seized him and sought to refute the truth through false arguments; but I smote them, and how terrible was My retribution![5] |
| QXP | Before their times, the people of Noah and generations after them too banded together in denying the Message. And every nation endeavored to seize its Messenger, and disputed with him with falsehood in order to refute the Truth. But it was I Who seized them, and, behold, how awesome was My grasping! |
| Maulana Ali | Before them the people of Noah and the parties after them rejected (prophets), and every nation purposed against its messenger to destroy him, and disputed by means of falsehood to render null thereby the truth, so I seized them; how (terrible) was then My retribution! |
| Free Minds | Denial had come before them from the people of Noah and the opponents after them, and every nation plotted against their messenger to seize him, and they disputed by means of falsehood to defeat with it the truth. So I took them; how then was My punishment! |
| Qaribullah | The nation of Noah before them belied, and so did the parties after them. Every nation strove against their Messenger to seize him, disputing with false arguments to refute the truth. Then I seized them, how was My punishment! |
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| George Sale | The people of Noah, and the confederated infidels which were after them, accused their respective prophets of imposture before these; and each nation hatched ill designs against their Apostle, that they might get him into their power; and they disputed with vain reasoning; that they might thereby invalidate the truth: Wherefore I chastised them; and how severe was my punishment! |
| JM Rodwell | The people of Noah, and the confederates after them, have brought the charge of imposture before these Meccans: each nation schemed against their apostle to lay violent hold on him, and disputed with vain words to refute the truth. Therefore did I lay viol |
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| Asad | to the truth gave the lie, before their time, the people of Noah and, after them, all those [others] who were leagued together [against God's message-bearers]; [Cf. 38:12-14, where some of those who were "leagued together" (al-ahzab) are enumerated; also verses 30 ff. of this surah.] and each of those communities schemed against the apostle sent unto them, [Lit., "each community schemed against their apostle".] aiming to lay hands on him; and they contended [against his message] with fallacious arguments, so as to render void the truth thereby: but then I took them to task - and how awesome was My retribution! |
Ghafir 040:006
| 40:6 وكذلك حقت كلمت ربك على الذين كفروا انهم اصحاب النار |
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| Transliteration | Wakathalika haqqat kalimatu rabbika AAala allatheena kafaroo annahum as-habu alnnari |
| Literal | And like that, your Lord's word/expression became correct/true on those who disbelieved, that they are the fire's owners/company . |
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| Yusuf Ali | Thus was the Decree of thy Lord proved true against the Unbelievers; that truly they are Companions of the Fire! |
| Pickthal | Thus was the word of thy Lord concerning those who disbelieve fulfilled: That they are owners of the Fire. |
| Arberry | Even so the Word of thy Lord was realised against the unbelievers, that they are the inhabitants of the Fire. |
| Shakir | And thus did the word of your Lord prove true against those who disbelieved that they are the inmates of the fire. |
| Sarwar | The word of your Lord that the disbelievers will be the dwellers of hell fire has already been decreed. |
| Khalifa | Thus, the judgment of your Lord is already stamped upon those who disbelieve, that they are the dwellers of Hell. |
| Hilali/Khan | Thus has the Word of your Lord been justified against those who disbelieved, that they will be the dwellers of the Fire. |
| H/K/Saheeh | And thus has the word of your Lord come into effect upon those who disbelieved that they are companions of the Fire. |
| Malik | Thus shall the Word of your Lord be proved true against the disbelievers; they are the inmates of hellfire.[6] |
| QXP | Thus was fulfilled the Word of your Lord concerning the rejecters, and so they are companions of the Fire. |
| Maulana Ali | And thus did the word of thy Lord prove true against those who disbelieve that they are the companions of the Fire. |
| Free Minds | And as such, the word of your Lord has come to pass upon those who rejected, that they are the dwellers of the Fire. |
| Qaribullah | And so it is that the Word of your Lord shall be realized against the unbelievers they are the inhabitants of the Fire. |
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| George Sale | Thus hath the sentence of thy Lord justly passed on the unbelievers; that they shall be the inhabitants of hell fire. |
| JM Rodwell | Thus is it that thy Lord's sentence, that inmates shall they be of the fire, was accomplished upon the infidels. |
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| Asad | And thus shall thy Sustainer's word come true against all who are bent on denying the truth: they shall find themselves in the fire [of hell]. |
Ghafir 040:007
| 40:7 الذين يحملون العرش ومن حوله يسبحون بحمد ربهم ويؤمنون به ويستغفرون للذين امنوا ربنا وسعت كل شئ رحمة وعلما فاغفر للذين تابوا واتبعوا سبيلك وقهم عذاب الجحيم |
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| Transliteration | Allatheena yahmiloona alAAarsha waman hawlahu yusabbihoona bihamdi rabbihim wayu/minoona bihi wayastaghfiroona lillatheena amanoo rabbana wasiAAta kulla shay-in rahmatan waAAilman faighfir lillatheena taboo waittabaAAoo sabeelaka waqihim AAathaba aljaheemi |
| Literal | Those who carry/lift the throne and who (is) around/surrounding it, they praise/glorify with their Lord's praise/gratitude/thanks, and they believe with (in) Him, and they ask for forgiveness to (for) those who believed; (say): "Our Lord, you extended/contained/ widened over every thing (with) mercy and knowledge, so forgive to those who repented and they followed Your way/path , and protect them (from) the Hell's torture." |
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| Yusuf Ali | Those who sustain the Throne (of Allah) and those around it Sing Glory and Praise to their Lord; believe in Him; and implore Forgiveness for those who believe: "Our Lord! Thy Reach is over all things, in Mercy and Knowledge. Forgive, then, those who turn in Repentance, and follow Thy Path; and preserve them from the Penalty of the Blazing Fire! |
| Pickthal | Those who bear the Throne, and all who are round about it, hymn the praises of their Lord and believe in Him and ask forgiveness for those who believe (saying): Our Lord! Thou comprehendest all things in mercy and knowledge, therefor forgive those who repent and follow Thy way. Ward off from them the punishment of hell. |
| Arberry | Those who bear the Throne, and those round about it proclaim the praise of their Lord, and believe in Him, and they ask forgiveness for those who believe: 'Our Lord, Thou embracest every thing in mercy and knowledge; therefore forgive those who have repented, and follow Thy way, and guard them against the chastisement of Hell. |
| Shakir | Those who bear the power and those around Him celebrate the praise of their Lord and believe in Him and ask protection for those who believe: Our Lord! Thou embracest all things in mercy and knowledge, therefore grant protection to those who turn (to Thee) and follow Thy way, and save them from the punishment of the hell: |
| Sarwar | The bearers of the Throne glorify their Lord with His praise. They believe in Him and ask Him to forgive the believers. They say, "Our Lord, Your mercy and knowledge encompass all things. Forgive those who turn to You in repentance and follow Your path. Lord, save them from the torment of hell. |
| Khalifa | Those who serve the throne and all those around it glorify and praise their Lord, and believe in Him. And they ask forgiveness for those who believe: "Our Lord, Your mercy and Your knowledge encompass all things. Forgive those who repent and follow Your path, and spare them the retribution of Hell. |
| Hilali/Khan | Those (angels) who bear the Throne (of Allah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the Oneness of Allah) (saying): "Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your Way, and save them from the torment of the blazing Fire! |
| H/K/Saheeh | Those [angels] who carry the Throne and those around it exalt [Allah] with praise of their Lord and believe in Him and ask forgiveness for those who have believed, [saying], "Our Lord, You have encompassed all things in mercy and knowledge, so forgive those who have repented and followed Your way and protect them from the punishment of Hellfire. |
| Malik | Those angels who bear the Throne of Allah and those who stand around it glorify their Lord with His praises, believe in Him and implore forgiveness for the believers, saying: "Our Lord! You embrace all things with your mercy and knowledge. Forgive those who repent and follow Your Way, and save them from the punishment of the blazing fire.[7] |
| QXP | Those who understand the Supremacy of their Lord, and even those who come close to it, extol His Glory and praise, and strive to manifest it in the human lives. They have conviction in Him and work to absolve mutual imperfections of one another of the believers in the System, saying, "Our Lord! You embrace all things within your Knowledge and Grace - Absolve then, the imperfections of those who turn to and walk on Your Way, and guard them against the blazing Fire." |
| Maulana Ali | Those who bear the Throne of Power and those around it celebrate the praise of their Lord and believe in Him and ask protection for those who believe: Our Lord, Thou embracest all things in mercy and knowledge, so protect those who turn (to Thee) and follow Thy way, and save them from the chastisement of hell. |
| Free Minds | Those who carry the throne and all those around it glorify the praise of their Lord, and believe in Him, and they seek forgiveness for those who have believed: "Our Lord, You encompass all things with mercy and knowledge, so forgive those who repented and followed Your path, and spare them the agony of Hell." |
| Qaribullah | Those who bear the Throne and those around it exalt with the praise of their Lord and believe in Him. They ask forgiveness for the believers (saying): 'Our Lord, You embrace all things in mercy and knowledge. Forgive those who repent and follow Your Way. Shield them against the punishment of Hell. |
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| George Sale | The angels who bear the throne of God, and those who stand about it, celebrate the praise of their Lord, and believe in Him; and they ask pardon for the true believers, saying, O Lord, thou encompassest all things by thy mercy and knowledge; wherefore forgive those who repent, and follow thy path, and deliver them from the pains of hell: |
| JM Rodwell | They who bear the throne and they who encircle it, celebrate the praise of their Lord and believe in Him, and implore forgiveness for the believers:-"O our Lord! thou embracest all things in mercy and knowledge; forgive, therefore, those who turn to thee a |
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| Asad | THEY WHO BEAR [within themselves the knowledge of] the throne of [God's] almightiness, as well as all who are near it, extol their Sustainer's limitless glory and praise, and have faith in Him, and ask forgiveness for all [others] who have attained to faith: [Lit, "around it": cf. Zamakhshari's explanation of the expression hawlaha occurring in 27:8 in the sense of "near it". In his commentary on the verse which we are now considering, Baydawi states explicitly that the "bearing" of God's throne of almightiness (al-arsh - see note on 7:54) must be understood in a metaphorical sense: "Their carrying it and surrounding it [or "being near it"] is a metaphor of their being mindful of it and acting in accordance therewith (majaz an hifzihim wa-tadbirihim lahu), or a metonym (kinayah) for their closeness to the Lord of the Throne, their dignity in His sight, and their being instrumental in the realization of His will." My rendering of the above verse reflects Baydawi's interpretation. As regards the beings which are said to be close to the throne of God's almightiness, most of the classical commentators - obviously basing their view on the symbolic image of "the angels surrounding the throne of [God's] almightiness" on the Day of Judgment |
Ghafir 040:008
| 40:8 ربنا وادخلهم جنات عدن التي وعدتهم ومن صلح من ابائهم وازواجهم وذرياتهم انك انت العزيز الحكيم |
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| Transliteration | Rabbana waadkhilhum jannati AAadnin allatee waAAadtahum waman salaha min aba-ihim waazwajihim wathurriyyatihim innaka anta alAAazeezu alhakeemu |
| Literal | Our Lord, and enter them (into) treed gardens/paradises (as) eternal residence, which You promised them, and who was correct/repaired from their fathers/forefathers, and their spouses , and their descendants, that You are, You are the glorious/mighty , the wise/judicious. |
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| Yusuf Ali | "And grant, our Lord! that they enter the Gardens of Eternity, which Thou hast promised to them, and to the righteous among their fathers, their wives, and their posterity! For Thou art (He), the Exalted in Might, Full of Wisdom. |
| Pickthal | Our Lord! And make them enter the Gardens of Eden which thou hast promised them, with such of their fathers and their wives and their descendants as do right. Lo! Thou, only Thou, art the Mighty, the Wise. |
| Arberry | Our Lord, and admit them to the Gardens of Eden that Thou hast promised them and those who were righteous of their fathers, and their wives, and their seed; surely Thou art the All-mighty, the All-wise. |
| Shakir | Our Lord! and make them enter the gardens of perpetuity which Thou hast promised to them and those who do good of their fathers and their wives and their offspring, surely Thou are the Mighty, the Wise. |
| Sarwar | Lord, admit them and their fathers, spouses, and offspring who have reformed themselves to the gardens of Eden which You have promised them. You are Majestic and All-wise. |
| Khalifa | "Our Lord, and admit them into the gardens of Eden that You promised for them and for the righteous among their parents, spouses, and children. You are the Almighty, Most Wise. |
| Hilali/Khan | "Our Lord! And make them enter the Adn (Eden) Paradise (everlasting Gardens) which you have promised them, and to the righteous among their fathers, their wives, and their offspring! Verily, You are the All-Mighty, the All-Wise. |
| H/K/Saheeh | Our Lord, and admit them to gardens of perpetual residence which You have promised them and whoever was righteous among their fathers, their spouses and their offspring. Indeed, it is You who is the Exalted in Might, the Wise. |
| Malik | O Lord, admit them to the gardens of Eden which You have promised them together with all the righteous among their fathers, their wives and their descendants. You are the All-Mighty, All-Wise.[8] |
| QXP | "And O Our Lord! Admit them into the Gardens of Eden that you have promised them, along with their parents and their spouses and their descendants as walk aright. Verily, You, only You, are the Almighty, the Wise." |
| Maulana Ali | Our Lord, make them enter the Gardens of perpetuity, which Thou hast promised them and such of their fathers and their wives and their offspring as are good. Surely Thou art the Mighty, the Wise: |
| Free Minds | "Our Lord, and admit them into the gardens of Eden which You had promised for them and for those who did good of their fathers, their spouses, and their progeny. You are the Noble, the Wise." |
| Qaribullah | Admit them, Our Lord, to the Gardens of Eden which You have promised them, together with those who were righteous among their fathers, their wives, and their offspring. You are the Almighty, the Wise, |
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| George Sale | O Lord, lead them also into gardens of eternal abode, which Thou hast promised unto them, and unto every one who shall do right, of their fathers, and their wives, and their children; for thou art the mighty, the wise God. |
| JM Rodwell | O our Lord! and bring them into the Gardens of Eden which thou hast promised to them, and to the righteous ones of their fathers and their wives and their children; for thou art the All-mighty, the All-wise: |
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| Asad | "And, O our Sustainer, bring them into the gardens of perpetual bliss [See note on 38:50.] which Thou hast promised them, together with the righteous from among their forebears, and their spouses, and their offspring - for, verily, Thou alone art almighty, truly wise - |
Ghafir 040:009
| 40:9 وقهم السيئات ومن تق السيئات يومئذ فقد رحمته وذلك هو الفوز العظيم |
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| Transliteration | Waqihimu alssayyi-ati waman taqi alssayyi-ati yawma-ithin faqad rahimtahu wathalika huwa alfawzu alAAatheemu |
| Literal | And protect them (from) the sins/crimes; and whom You protect/preserve from the sins/crimes (on) that day, so You had mercy upon him, and that it is the winning/success , the great. |
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| Yusuf Ali | "And preserve them from (all) ills; and any whom Thou dost preserve from ills that Day,- on them wilt Thou have bestowed Mercy indeed: and that will be truly (for them) the highest Achievement". |
| Pickthal | And ward off from them ill-deeds; and he from whom Thou wardest off ill-deeds that day, him verily hast Thou taken into mercy. That is the supreme triumph. |
| Arberry | And guard them against evil deeds; whomsoever Thou guardest against evil deeds on that day, on him Thou hast had mercy; and that is indeed the mighty triumph. |
| Shakir | And keep them from evil deeds, and whom Thou keepest from evil deeds this day, indeed Thou hast mercy on him, and that is the mighty achievement. |
| Sarwar | Lord, keep them away from evil deeds. Whomever You have saved from evil on the Day of Judgment has certainly been granted Your mercy and this is the greatest triumph. |
| Khalifa | "And protect them from falling in sin. Whomever You protect from falling in sin, on that day, has attained mercy from You. This is the greatest triumph." |
| Hilali/Khan | "And save them from (the punishment, because of what they did of) the sins, and whomsoever You save from (the punishment, because of what they did of) the sins (i.e. excuse them) that Day, him verily, You have taken into mercy." And that is the supreme success. |
| H/K/Saheeh | And protect them from the evil consequences [of their deeds]. And he whom You protect from evil consequences that Day You will have given him mercy. And that is the great attainment." |
| Malik | Deliver them from all evil. He whom You will deliver from the punishment of their sins on that Day will surely earn Your Mercy and that will surely be the highest achievement.[9] |
| QXP | "And guard them against the imprints of their faults, for, anyone whom You guard from the imprints of their faults on that Day, him You have verily taken into Grace. And that, that is the Supreme Triumph." |
| Maulana Ali | And guard them from evil, and whom Thou guardest from evil this day, Thou hast indeed mercy on him. And that is the mighty achievement. |
| Free Minds | "And save them from the sins. And whomever You save from the sins, on that Day, You have granted him mercy. And that is the greatest triumph." |
| Qaribullah | and guard them against all evil deeds. Whosoever You guarded against evil deeds on that Day, surely, You have had mercy upon them, and that is indeed the mighty triumph. ' |
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| George Sale | And deliver them from evil; for whomsoever Thou shalt deliver from evil on that day, on him wilt Thou shew mercy; and this will be great salvation. |
| JM Rodwell | And keep them from evil: for on him hast thou mercy whom on that day thou shalt keep from evil;" and this will be the great felicity. |
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| Asad | and preserve them from [doing] evil deeds: for anyone whom on that Day [of Judgment] Thou wilt have preserved from [the taint of] evil deeds, him wilt Thou have graced with Thy mercy: and that, that will be the triumph supreme!" |
Ghafir 040:010
| 40:10 ان الذين كفروا ينادون لمقت الله اكبر من مقتكم انفسكم اذ تدعون الى الايمان فتكفرون |
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| Transliteration | Inna allatheena kafaroo yunadawna lamaqtu Allahi akbaru min maqtikum anfusakum ith tudAAawna ila al-eemani fatakfuroona |
| Literal | That truly those who disbelieved they are being called: "God's hatred/abhorrence (E) (is) greater than your hatred/abhorrence (to) yourselves if/when you are being called to the faith/belief so you disbelieve." |
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| Yusuf Ali | The Unbelievers will be addressed: "Greater was the aversion of Allah to you than (is) your aversion to yourselves, seeing that ye were called to the Faith and ye used to refuse." |
| Pickthal | Lo! (on that day) those who disbelieve are informed by proclamation: Verily Allah's abhorrence is more terrible than your abhorrence one of another, when ye were called unto the faith but did refuse. |
| Arberry | It shall be proclaimed to the unbelievers, 'Surely God's hatred is greater than your hatred one of another, when you were called unto belief, and disbelieved.' |
| Shakir | Surely those who disbelieve shall be cried out to: Certainly Allah's hatred (of you) when you were called upon to the faith and you rejected, is much greater than your hatred of yourselves. |
| Sarwar | The disbelievers will be told, "God's hatred towards you is much greater than your hatred of your own selves. You were called to the faith but you disbelieved". |
| Khalifa | Those who disbelieve will be told, "GOD's abhorrence towards you is even worse than your own abhorrence towards yourselves. For you were invited to believe, but you chose to disbelieve." |
| Hilali/Khan | Those who disbelieve will be addressed (at the time of entering into the Fire): "Allahs aversion was greater towards you (in the worldly life when you used to reject the Faith) than your aversion towards one another (now in the Fire of Hell, as you are now enemies to one another), when you were called to the Faith but you used to refuse." |
| H/K/Saheeh | Indeed, those who disbelieve will be addressed, "The hatred of Allah for you was [even] greater than your hatred of yourselves [this Day in Hell] when you were invited to faith, but you refused." |
| Malik | On the Day of Judgement it will be said to the disbelievers: "Allah’s hatred towards you was far greater -during your worldly life when you were called to the Faith and you used to refuse - than your hatred of yourselves."[10] |
| QXP | But, behold, as for those who adamantly deny the Truth, they will be so addressed, "Indeed, greater than your disapproval of yourselves this Day was Allah's disapproval when you were invited to the Faith but you went on denying and screened yourselves off from the Light." (Kufr = Denying the Truth = Ingratitude for guidance = Choosing to live in darkness). |
| Maulana Ali | Those who disbelieve are told: Certainly Allah’s hatred (of you), when you were called upon to the faith and you rejected, was much greater than your hatred (now) of yourselves. |
| Free Minds | Those who had rejected will be told: "God's abhorrence towards you is greater than your abhorrence towards yourselves, for you were invited to believe, but you chose to reject." |
| Qaribullah | It shall be proclaimed to the unbelievers: 'Surely, the hatred of Allah for you is greater than your hatred of yourselves. You were called to belief but disbelieved.' |
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| George Sale | But the infidels, at the day of judgement, shall hear a voice crying unto them, verily the hatred of God towards you is more grievous than your hatred towards yourselves: Since ye were called unto the faith, and would not believe. |
| JM Rodwell | But to the infidels shall a voice cry, "Surely the hatred of God is more grievous than your hatred of yourselves, when ye were called to the faith, and remained unbelievers." |
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| Asad | [But,] behold, as for those who are bent on denying the truth - [on that same Day] a voice will call out unto them: [Lit., "they will be called" or "summoned".] "Indeed, greater than your [present] loathing of yourselves [I.e., "on realizing, belatedly, your past sinfulness".] was God's loathing of you [at the time] when you were called unto faith but went on denying the truth!" [Since it is impossible to attribute to God a purely human emotion, "God's loathing" of those sinners is obviously a metonym for His rejection of them (Razi), similar to the metonymic use of the expression "God's wrath (ghadab)" in the sense of His condemnation (see first sentence of note on 1:7).] |
Ghafir 040:011
| 40:11 قالوا ربنا امتنا اثنتين واحييتنا اثنتين فاعترفنا بذنوبنا فهل الى خروج من سبيل |
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| Transliteration | Qaloo rabbana amattana ithnatayni waahyaytana ithnatayni faiAAtarafna bithunoobina fahal ila khuroojin min sabeelin |
| Literal | They said: "Our Lord You made us die two (twice), and You revived us/gave us life two (twice), so we confessed/acknowledged with our crimes, so is (there) from a way/path to getting out/(an) exit?" |
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| Yusuf Ali | They will say: "Our Lord! twice hast Thou made us without life, and twice hast Thou given us Life! Now have we recognised our sins: Is there any way out (of this)?" |
| Pickthal | They say: Our Lord! Twice hast Thou made us die, and twice hast Thou made us live. Now we confess our sins. Is there any way to go out? |
| Arberry | They shall say, 'Our Lord, Thou hast caused us to die two deaths and Thou hast given us twice to live; now we confess our sins. Is there any way to go forth?' |
| Shakir | They shall say: Our Lord! twice didst Thou make us subject to death, and twice hast Thou given us life, so we do confess our faults; is there then a way to get out? |
| Sarwar | They say, "Lord, You have caused us to die twice and You have brought us back to life twice. We have confessed our sins, so is there any way out of this (hell)?". |
| Khalifa | They will say, "Our Lord, you have put us to death twice, and You gave us two lives; now we have confessed our sins. Is there any way out?" |
| Hilali/Khan | They will say: "Our Lord! You have made us to die twice (i.e. we were dead in the loins of our fathers and dead after our deaths in this world), and You have given us life twice (i.e. life when we were born and life when we are Resurrected)! Now we confess our sins, then is there any way to get out (of the Fire)?" |
| H/K/Saheeh | They will say, "Our Lord, You made us lifeless twice and gave us life twice, and we have confessed our sins. So is there to an exit any way?" |
| Malik | They will say: "Our Lord! Twice have You made us die and twice have You given us life. We now confess our sins. Is there any way out?"[11] |
| QXP | They will say, "Our Lord, twice You have made us die, just as twice You have made us live. But now we confess that we did trail behind in making progress. Is there any way out of this (second death)?" |
| Maulana Ali | They say: Our Lord, twice has Thou made us die, and twice has Thou given us life; so we confess our sins. Is there then a way of escape? |
| Free Minds | They will Say: "Our Lord, You have made us die twice, and You have given us life twice. Now we have confessed our sins. Is there any way out of this path?" |
| Qaribullah | They shall say: 'Our Lord, twice You have made us die, and twice You have given us life, now, we confess our sins. Is there any way we can be brought out of this? ' |
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| George Sale | They shall say, O Lord, Thou hast given us death twice, and Thou hast twice given us life; and we confess our sins: Is there therefore no way to get forth from this fire? |
| JM Rodwell | They shall say, "Twice, O our Lord, hast thou given us death, and twice hast thou given us life: and we acknowledge our sins: is there no way to escape?" |
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| Asad | [Whereupon] they will exclaim: "O our Sus tainer! Twice hast Thou caused us to die, just as twice Thou hast brought us to life! [I.e., "Thou hast brought us to life on earth, and then hast caused us to die; thereupon Thou hast resurrected us, and now hast condemned us to spiritual death in consequence of our willful spiritual blindness on earth."] But now that we have acknowledged our sins, is there any way out [of this second death]?" |
Ghafir 040:012
| 40:12 ذلكم بانه اذا دعي الله وحده كفرتم وان يشرك به تؤمنوا فالحكم لله العلي الكبير |
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| Transliteration | Thalikum bi-annahu itha duAAiya Allahu wahdahu kafartum wa-in yushrak bihi tu/minoo faalhukmu lillahi alAAaliyyi alkabeeri |
| Literal | This is with that it is if God was called alone, you disbelieved, and if He be shared with/be made a partner with Him, you believe (with that), so the judgment/rule (is) to God, the high/elevated, the great . |
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| Yusuf Ali | (The answer will be:) "This is because, when Allah was invoked as the Only (object of worship), ye did reject Faith, but when partners were joined to Him, ye believed! the Command is with Allah, Most High, Most Great!" |
| Pickthal | (It is said unto them): This is (your plight) because, when Allah only was invoked, ye disbelieved, but when some partner was ascribed to Him ye were believing. But the command belongeth only to Allah, the Sublime, the Majestic. |
| Arberry | That is because, when God was called to alone, you disbelieved; but if others are associated with Him, then you believe. Judgment belongs to God, the All-high, the All-great. |
| Shakir | That is because when Allah alone was called upon, you disbelieved, and when associates were given to Him, you believed; so judgment belongs to Allah, the High, the Great. |
| Sarwar | They will be answered, "Your suffering is only because you disbelieved when One God was mentioned. When other things were considered equal to Him, you believed in them. Judgment belongs to God, the Most High, the Most Great. |
| Khalifa | This is because when GOD ALONE was advocated, you disbelieved, but when others were mentioned beside Him, you believed. Therefore, GOD's judgment has been issued; He is the Most High, the Great. |
| Hilali/Khan | (It will be said): "This is because, when Allah Alone was invoked (in worship, etc.) you disbelieved, but when partners were joined to Him, you believed! So the judgement is only with Allah, the Most High, the Most Great!" |
| H/K/Saheeh | [They will be told], "That is because, when Allah was called upon alone, you disbelieved; but if others were associated with Him, you believed. So the judgement is with Allah, the Most High, the Grand." |
| Malik | They shall be answered: "You are facing this fate because when you were asked to believe in Allah, the One and Only, you disbelieved; but when you were asked to commit polytheism (associate other partners with Him), you believed. Today judgement rests with Allah, the Supreme, the Great."[12] |
| QXP | It will be said to them, "This is your plight because when Allah alone was invoked you denied the Message, and when others (such as your 'holy' men) were included besides Him, you believed. But the Command belongs only to Allah, the Sublime, the Majestic." (39:45). |
| Maulana Ali | That is because when Allah alone was called upon, you disbelieved, and when associates were given to Him, you believed. So judgment belongs to Allah, the High, the Great. |
| Free Minds | This is because when God Alone was mentioned, you rejected, but when partners were associated with Him, you believed. Therefore, the judgment is for God, the Most High, the Most Great. |
| Qaribullah | (They shall be answered): 'That is because you disbelieved when Allah alone was supplicated to, but when others were associated with Him you believed.' Judgement belongs to Allah, the Most High, the Great. |
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| George Sale | And it shall be answered them, this hath befallen you, for that when one God was preached unto you, ye believed not; but if a plurality of gods had been associated with Him, ye had believed: And judgement belongeth unto the high, the great God. |
| JM Rodwell | This hath befallen you, for that when One God was proclaimed to you, ye believed not: but when partners had been united with him, ye believed: But judgment belongeth unto God, the High, the Great. |
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| Asad | [And they will be told:] "This [has befallen you] because, whenever the One God was invoked, you denied this truth; whereas, when divinity was ascribed to aught beside Him, you believed [in it]! But all judgment rests with God, the Exalted, the Great!" [An answer to the sinners' question at the end of the preceding verse may be found in the following extremely well-authenticated, parabolic saying of the Prophet: "[On the Day of Judgment,] those who deserve paradise will enter paradise, and those who deserve the fire, the fire. Thereupon God, the Sublimely Exalted, will say, `Take out [of the fire] everyone in whose heart there was as much of faith [or, in some versions, "as much of good"] as a grain of mustard seed!' And so they will be taken out of it, already blackened, and will be thrown into the River of Life; and then they will come to life [lit., `sprout'] as a herb sprouts by the side of a stream: and didst thou not see how it comes out, yellow and budding?" (Bukhari, on the authority of Abu Said al-Khudri, in Kitab al-Iman and Kitab Bad al-Khalq; also Muslim, Nasai and Ibn Hanbal.) The characterization as "yellow and budding" - i.e., tender and of light colour - indicates the freshness of new life in the pardoned sinner. This, of course, has nothing to do with the sinners' futile and meaningless request on Judgment Day to be given a "second chance" on earth (Cf. 6:27-28 or 32:12). See also last but one sentence of 6:128 and the corresponding note.] |
Ghafir 040:013
| 40:13 هو الذي يريكم اياته وينزل لكم من السماء رزقا ومايتذكر الا من ينيب |
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| Transliteration | Huwa allathee yureekum ayatihi wayunazzilu lakum mina alssama-i rizqan wama yatathakkaru illa man yuneebu |
| Literal | He (is) who shows you/makes you understand His verses/evidences , and He descends for you from the sky provision , and none mentions/remembers except who repents/obeys . |
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| Yusuf Ali | He it is Who showeth you his Signs, and sendeth down sustenance for you from the sky: but only those receive admonition who turn (to Allah). |
| Pickthal | He it is Who showeth you His portents, and sendeth down for you provision from the sky. None payeth heed save him who turneth (unto Him) repentant. |
| Arberry | It is He who shows you His signs and sends down to you out of heaven provision; yet none remembers but he who repents. |
| Shakir | He it is Who shows you His signs and sends down for you sustenance from heaven, and none minds but he who turns (to Him) again and again. |
| Sarwar | It is He who has shown you the evidence of His existence and has sent you sustenance from the sky, yet only those who turn to God in repentance take heed. |
| Khalifa | He is the One who continuously shows you His proofs, and sends down to you from the sky provisions. Only those who totally submit will be able to take heed. |
| Hilali/Khan | It is He, Who shows you His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and sends down (rain with which grows) provision for you from the sky. And none remembers but those who turn (to Allah) in obedience and in repentance (by begging His Pardon and by worshipping and obeying Him Alone and none else). |
| H/K/Saheeh | It is He who shows you His signs and sends down to you from the sky, provision. But none will remember except he who turns back [in repentance]. |
| Malik | It is He Who shows you His signs and sends down sustenance from the heavens for you. Yet, none learns a lesson, from the observation of these signs, except those who turn to Him.[13] |
| QXP | He it is Who shows you His Signs in the Universe and sends down sustenance for you from the sky. Yet none learns a lesson except those who turn to seek the Truth. |
| Maulana Ali | He it is Who shows you His signs and sends down for you sustenance from heaven, and none minds but he who turns (to Him). |
| Free Minds | He is the One who shows you His signs, and He sends down to you provisions from the sky. But none do remember except those who repent. |
| Qaribullah | It is He who shows to you His signs and sends down your provision from the sky. Yet no one remembers except he who is penitent. |
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| George Sale | It is He who sheweth you his signs, and sendeth down food unto you from heaven: But none will be admonished, except he who turneth himself unto God. |
| JM Rodwell | It is He who sheweth you his signs, and sendeth down supplies to you from Heaven: but none will receive warning save he who turneth to God. |
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| Asad | HE IT IS who shows you His wonders [in all nature], and sends down sustenance for you from the sky: but none bethinks himself [thereof] save those who are wont to turn to God. |
Ghafir 040:014
| 40:14 فادعوا الله مخلصين له الدين ولو كره الكافرون |
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| Transliteration | FaodAAoo Allaha mukhliseena lahu alddeena walaw kariha alkafiroona |
| Literal | So call God faithful/loyal/devoted to him (in) the religion, and even if the disbelievers hated (it). |
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| Yusuf Ali | Call ye, then, upon Allah with sincere devotion to Him, even though the Unbelievers may detest it. |
| Pickthal | Therefor (O believers) pray unto Allah, making religion pure for Him (only), however much the disbelievers be averse - |
| Arberry | So call unto God, making your religion His sincerely, though the unbelievers be averse. |
| Shakir | Therefore call upon Allah, being sincere to Him in obedience, though the unbelievers are aVerse: 40 : |
| Sarwar | Worship God and be devoted to His religion even though the disbelievers dislike this. |
| Khalifa | Therefore, you shall devote your worship absolutely to GOD ALONE, even if the disbelievers dislike it. |
| Hilali/Khan | So, call you (O Muhammad SAW and the believers) upon (or invoke) Allah making (your) worship pure for Him (Alone) (by worshipping none but Him and by doing religious deeds sincerely for Allahs sake only and not to show-off and not to set up rivals with Him in worship). However much the disbelievers (in the Oneness of Allah) may hate (it). |
| H/K/Saheeh | So invoke Allah, [being] sincere to Him in religion, although the disbelievers dislike it. |
| Malik | So invoke Allah with sincere devotion to Him (worship none but Him) however much the unbelievers may dislike it.[14] |
| QXP | Call you, then, upon Allah, sincere in your Faith in Him alone, however hateful this may be to those who deny the Truth (by invoking their 'holy' men besides Him). |
| Maulana Ali | So call upon Allah, being sincere to Him in obedience, though the disbelievers are averse -- |
| Free Minds | Therefore, call on God while being pure to His system, even if the rejecters dislike it. |
| Qaribullah | Supplicate then to Allah making your religion sincerely His, even though the unbelievers oppose it. |
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| George Sale | Call therefore upon God, exhibiting your religion pure unto Him, although the infidels be averse thereto. |
| JM Rodwell | Call then on God, offering him a pure worship, though the infidels abhor it. |
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| Asad | Invoke, then, God, sincere in your faith in Him alone, however hateful this may be to those who deny the truth! |
Ghafir 040:015
| 40:15 رفيع الدرجات ذو العرش يلقي الروح من امره على من يشاء من عباده لينذر يوم التلاق |
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| Transliteration | RafeeAAu alddarajati thoo alAAarshi yulqee alrrooha min amrihi AAala man yashao min AAibadihi liyunthira yawma alttalaqi |
| Literal | Raiser/honourer (of) the steps/stages/degrees, (owner) of the throne , He throws the Soul/Spirit from His order/command on (to) whom He wills/wants from His worshippers/slaves to warn/give notice (of) the Meeting Day/Resurrection Day. |
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| Yusuf Ali | Raised high above ranks (or degrees), (He is) the Lord of the Throne (of Authority): by His Command doth He send the Spirit (of inspiration) to any of His servants he pleases, that it may warn (men) of the Day of Mutual Meeting,- |
| Pickthal | The Exalter of Ranks, the Lord of the Throne. He causeth the Spirit of His command upon whom He will of His slaves, that He may warn of the Day of Meeting, |
| Arberry | Exalter of ranks is He, Possessor of the Throne, casting the Spirit of His bidding upon whomever He will of His servants, that he may warn them of the Day of Encounter, |
| Shakir | Possessor of the highest rank, Lord of power: He makes the inspiration to light by His command upon whom He pleases of His servants, that he may warn (men) of the day of meeting. |
| Sarwar | God is the promoter of His servants and the owner of the Throne. He sends His spirit by His command to whichever of His servants He wants to warn them of the Day of Judgment. |
| Khalifa | Possessor of the highest ranks, and Ruler of the whole dominion. He sends inspiration, bearing His commands, to whomever He chooses from among His servants, to warn about the Day of Summoning. |
| Hilali/Khan | (He is Allah) Owner of High Ranks and Degrees, the Owner of the Throne. He sends the Inspiration by His Command to any of His slaves He wills, that he (the person who receives inspiration) may warn (men) of the Day of Mutual Meeting (i.e. The Day of Resurrection). |
| H/K/Saheeh | [He is] the Exalted above [all] degrees, Owner of the Throne; He places the inspiration of His command upon whom He wills of His servants to warn of the Day of Meeting. |
| Malik | Possessor of the Highest Rank, the Master of the Throne of Authority sends down the Spirit by His command on those of His servants whom He chooses, that he (the Prophet who received the revelations) may warn mankind of the Day when they shall meet Him.[15] |
| QXP | Exalted is He in His Attributes, and the Exalter of ranks He is, the Lord of the Throne, Master of the Supreme Control. By His Command has He sent the Revelation to whomever He chose from among His servants, in order that He may warn mankind of the Day of Meeting. (The Day when all of them meet together and meet their Lord.) |
| Maulana Ali | Exalter of degrees, Lord of the Throne of Power, He makes the spirit to light by His command upon whom He pleases of His servants, that he may warn (men) of the day of Meeting -- |
| Free Minds | Possessor of the highest ranks, the One with the Throne. He sends the Spirit with His command upon whom He wills from His servants, that they may warn of the Day of Summoning. |
| Qaribullah | Exalter in ranks, Owner of the Throne. He lets the spirit (the revelation) descend at His order on those of His worshipers whom He chooses, in order that He warns of the Day of the Meeting; |
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| George Sale | He is the being of exalted degree, the possessor of the throne; who sendeth down the spirit, at his command, on such of his servants as He pleaseth; that He may warn mankind of the day of meeting, |
| JM Rodwell | Of exalted grade, of the throne possessed, He sendeth forth the Spirit at His own behest on whomsoever of His servants He pleaseth, that He may warn of the day of meeting, |
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| Asad | High above all orders [of being] is He, in almightiness enthroned. [Lit., "He of the throne of almightiness". For the meaning of the term arsh, see note on 7:54.] By His Own will does He bestow inspiration upon whomever He wills of His servants, so as to warn [all human beings of the coming] of the Day when they shall meet Him [Lit., "the Day of the Meeting". For my rendering of ar-ruh as "inspiration", see note on 16:2, as well as note on 2:87.] - |
Ghafir 040:016
| 40:16 يوم هم بارزون لايخفى على الله منهم شئ لمن الملك اليوم لله الواحد القهار |
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| Transliteration | Yawma hum barizoona la yakhfa AAala Allahi minhum shay-on limani almulku alyawma lillahi alwahidi alqahhari |
| Literal | A day/time they are emerging/appearing, not a thing from them hides on (from) God; to whom (is) the kingdom/ownership the day/today? To God the one, the defeator/conqueror . |
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| Yusuf Ali | The Day whereon they will (all) come forth: not a single thing concerning them is hidden from Allah. Whose will be the dominion that Day?" That of Allah, the One the Irresistible! |
| Pickthal | The day when they come forth, nothing of them being hidden from Allah. Whose is the Sovereignty this day? It is Allah's, the One, the Almighty. |
| Arberry | the day they sally forth, and naught of theirs is hidden from God. 'Whose is' the Kingdom today?' 'God's, the One, the Omnipotent. |
| Shakir | (Of) the day when they shall come forth, nothing concerning them remains hidden to Allah. To whom belongs the kingdom this day? To Allah, the One, the Subduer (of all). |
| Sarwar | Nothing will remain hidden from God concerning them on the day when they appear before God (from their graves) (It will be asked), "To whom does the kingdom belong on this Day?" (It will be answered), "The kingdom belongs to the Almighty One God". |
| Khalifa | That is the day when everyone will be completely exposed; none of them will hide anything from GOD. To whom belongs all sovereignty on that day? To GOD, the One, the Supreme. |
| Hilali/Khan | The Day when they will (all) come out, nothing of them will be hidden from Allah. Whose is the kingdom this Day? (Allah Himself will reply to His Question): It is Allahs the One, the Irresistible! |
| H/K/Saheeh | The Day they come forth nothing concerning them will be concealed from Allah. To whom belongs [all] sovereignty this Day? To Allah, the One, the Prevailing. |
| Malik | The Day when they all shall come forth from their graves with nothing hidden from Allah. It will be asked: "Whose is the Kingdom today?" No one shall dare to speak, and Allah Himself will say: "It is Allah’s, the One, the Irresistible.[16] |
| QXP | On the Day when they shall come forth, with nothing of them hidden from Allah. Well, to Whom belongs the Kingdom (as dawned upon you) this Day? To Allah, the One, the Irresistibly Dominating! |
| Maulana Ali | The day when they come forth. Nothing concerning them remains hidden from Allah. To whom belongs the kingdom this day? To Allah, the One, the Subduer (of all). |
| Free Minds | The Day when they will be exposed. None of them will hide anything from God. To whom is the sovereignty on this Day? To God, the One, the Supreme. |
| Qaribullah | the Day when they shall rise up with nothing hidden from Allah. And who is the Owner of the Kingdom on that Day? Allah, the One, the Conqueror! |
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| George Sale | the day whereon they shall come forth out of their graves, and nothing of what concerneth them shall be hidden from God. Unto Whom will the kingdom belong, on that day? Unto the only, the almighty God. |
| JM Rodwell | The day when they shall come forth from their graves, when nought that concerneth them shall be hidden from God. With whom shall be the power supreme on that day? With God, the One, the Almighty. |
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| Asad | the Day when they shall come forth [from death], with nothing of themselves hidden from God. With whom will sovereignty rest on that Day? With God, the One who holds absolute sway over all that exists! |
Ghafir 040:017
| 40:17 اليوم تجزى كل نفس بما كسبت لاظلم اليوم ان الله سريع الحساب |
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| Transliteration | Alyawma tujza kullu nafsin bima kasabat la thulma alyawma inna Allaha sareeAAu alhisabi |
| Literal | The day/today every/each self is being reimbursed with what it gathered/acquired , no injustice/oppression the day/today, that truly God (is) quick/speedy (in) the account/calculation. |
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| Yusuf Ali | That Day will every soul be requited for what it earned; no injustice will there be that Day, for Allah is Swift in taking account. |
| Pickthal | This day is each soul requited that which it hath earned; no wrong (is done) this day. Lo! Allah is swift at reckoning. |
| Arberry | Today each soul shall be recompensed for that it has earned; no wrong today. Surely God is swift at the reckoning.' |
| Shakir | This day every soul shall be rewarded for what it has earned; no injustice (shall be done) this day; surely Allah is quick in reckoning. |
| Sarwar | Every soul will be recompensed for its deeds on this Day. There will be no injustice. Certainly God's reckoning is swift. |
| Khalifa | On that day, every soul will be requited for whatever it had earned. There will be no injustice on that day. GOD is most efficient in reckoning. |
| Hilali/Khan | This Day shall every person be recompensed for what he earned. No injustice (shall be done to anybody). Truly, Allah is Swift in reckoning. |
| H/K/Saheeh | This Day every soul will be recompensed for what it earned. No injustice today! Indeed, Allah is swift in account. |
| Malik | Today every soul shall be rewarded for whatever it has earned; today there shall be no injustice; surely Allah is swift in settling accounts."[17] |
| QXP | Today will every 'Self' be rewarded for whatever it has earned - no wrong Today! Verily, Swift is Allah in settling accounts. |
| Maulana Ali | This day every soul is rewarded what it has earned. No injustice this day! Surely Allah is Swift in Reckoning. |
| Free Minds | Today, every soul will be recompensed for what it had earned. There will be no injustice today. Truly, God is swift in reckoning. |
| Qaribullah | On that Day every soul shall be recompensed for its earnings and on that Day none shall be wronged. The reckoning of Allah is swift. |
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| George Sale | On that day shall every soul be rewarded according to its merit: There shall be no injustice done on that day. Verily God will be swift in taking an account. |
| JM Rodwell | On that day shall every soul be recompensed as it hath deserved: no injustice on that day! Verily, God will be swift to reckon. |
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| Asad | On that Day will every human being be requited for what he has earned: no wrong [will be done] on that Day: verily, swift in reckoning is God! |
Ghafir 040:018
| 40:18 وانذرهم يوم الازفة اذ القلوب لدى الحناجر كاظمين ماللظالمين من حميم ولاشفيع يطاع |
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| Transliteration | Waanthirhum yawma al-azifati ithi alquloobu lada alhanajiri kathimeena ma lilththalimeena min hameemin wala shafeeAAin yutaAAu |
| Literal | And warn/give notice (of) the Resurrection Day when the hearts/minds (are) at/by the larynxes/voice boxes (throats), holding/suppressing (themselves), (there is) no concerned (relative/friend), and nor a mediator (to) be obeyed to the unjust/oppressive. |
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| Yusuf Ali | Warn them of the Day that is (ever) drawing near, when the hearts will (come) right up to the throats to choke (them); No intimate friend nor intercessor will the wrong-doers have, who could be listened to. |
| Pickthal | Warn them (O Muhammad) of the Day of the approaching (doom), when the hearts will be choking the throats, (when) there will be no friend for the wrong-doers, nor any intercessor who will be heard. |
| Arberry | And warn them against the Day of the Imminent when, choking with anguish, the hearts are in the throats and the evildoers have not one loyal friend, no intercessor to be heeded. |
| Shakir | And warn them of the day that draws near, when hearts shall rise up to the throats, grieving inwardly; the unjust shall not have any compassionate friend nor any intercessor who should be obeyed. |
| Sarwar | (Muhammad), warn them of the approaching day when because of hardship and frustration their hearts will almost reach up to their throats. The unjust will have no friends nor any intercessor who will be heard. |
| Khalifa | Warn them about the imminent day, when the hearts will be terrified, and many will be remorseful. The transgressors will have no friend nor an intercessor to be obeyed. |
| Hilali/Khan | And warn them (O Muhammad SAW) of the Day that is drawing near (i.e. the Day of Resurrection), when the hearts will be choking the throats, and they can neither return them (hearts) to their chests nor can they throw them out. There will be no friend, nor an intercessor for the Zalimoon (polytheists and wrong-doers, etc.), who could be given heed to. |
| H/K/Saheeh | And warn them, [O Muúammad], of the Approaching Day, when hearts are at the throats, filled [with distress]. For the wrongdoers there will be no devoted friend and no intercessor [who is] obeyed. |
| Malik | O Prophet, warn them of the Day that is drawing near, when the hearts will leap up to the throats with grief; when the wrongdoers will have neither friend nor intercessor who could be given heed to.[18] |
| QXP | Hence, warn them of the Day which draws near - when the hearts will throb muffling the voices in the sound boxes. No bosom friend will be there for the violators of human rights, nor shall any mediator be granted audience. |
| Maulana Ali | And warn them of the day that draws near, when hearts, grieving inwardly, rise up to the throats. The iniquitous will have no friend, nor any intercessor who should be obeyed. |
| Free Minds | And warn them of the imminent Day, when the hearts will reach the throats, and many will be remorseful. The transgressors will have no friend nor intercessor to be obeyed. |
| Qaribullah | Warn them against the Imminent Day when, choking with anguish, the hearts will be in their throats, the harmdoers will not have a single, loyal friend, and there will be no intercessor to be obeyed. |
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| George Sale | Wherefore warn them, O prophet, of the day which shall suddenly approach; when men's hearts shall come up to their throats, and strangle them. The ungodly shall have no friend or intercessor who shall be heard. |
| JM Rodwell | Warn them, then, of the approaching day, when men's hearts shall rise up, choking them, into their throats. |
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| Asad | Hence, warn them of that Day which draws ever nearer, when the hearts will chokingly come up to the throats: no loving friend will the evildoers have, nor any intercessor who would be heeded: [Regarding the problem of "intercession" (shafaah) and its meaning in the Quran, see note on 10:3.] |
Ghafir 040:019
| 40:19 يعلم خائنة الاعين وماتخفي الصدور |
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| Transliteration | YaAAlamu kha-inata al-aAAyuni wama tukhfee alssudooru |
| Literal | He knows the eyes'/sights' betrayal/unfaithfulness (E), and what the chests (innermosts) hide. |
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| Yusuf Ali | (Allah) knows of (the tricks) that deceive with the eyes, and all that the hearts (of men) conceal. |
| Pickthal | He knoweth the traitor of the eyes, and that which the bosoms hide. |
| Arberry | He knows the treachery of the eyes and what the breasts conceal. |
| Shakir | He knows the stealthy looks and that which the breasts conceal. |
| Sarwar | God knows the disloyalty of the eyes and what the hearts conceal. |
| Khalifa | He is fully aware of what the eyes cannot see, and everything that the minds conceal. |
| Hilali/Khan | Allah knows the fraud of the eyes, and all that the breasts conceal. |
| H/K/Saheeh | He knows that which deceives the eyes and what the breasts conceal. |
| Malik | Allah knows the furtive looks and the secret thoughts,[19] |
| QXP | He knows the treachery of the eyes, and all that the hearts would conceal. (Treachery of the eyes = See but not observe. Reporting hearsay as eyewitness. Failing to lower the gaze. Not using senses to full potential. Failing to learn from daily observation. Not using vision to develop the Vision.) |
| Maulana Ali | He knows the dishonesty of eyes and that which the breasts conceal. |
| Free Minds | He knows what the eyes have seen, and what the chests conceal. |
| Qaribullah | He (Allah) knows the furtive looks of the eyes and what the chests conceal. |
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| George Sale | God will know the deceitful eye, and that which their breasts conceal; |
| JM Rodwell | The evil-doers shall have no friend or intercessor who shall prevail. |
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| Asad | [for] He is aware of the [most] stealthy glance, and of all that the hearts would conceal. [God's omniscience is shown here as the reason why there can be no "intercession" with Him in the commonly accepted sense of this term (cf. 10:18).] |
Ghafir 040:020
| 40:20 والله يقضي بالحق والذين يدعون من دونه لايقضون بشئ ان الله هو السميع البصير |
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| Transliteration | WaAllahu yaqdee bialhaqqi waallatheena yadAAoona min doonihi la yaqdoona bishay-in inna Allaha huwa alssameeAAu albaseeru |
| Literal | And God passes judgment/orders with the truth , and those whom they call from other than Him, they do not pass judgment/order/accomplish with a thing, that truly God, He is the hearing/listening, the seeing/knowing . |
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| Yusuf Ali | And Allah will judge with (justice and) Truth: but those whom (men) invoke besides Him, will not (be in a position) to judge at all. Verily it is Allah (alone) Who hears and sees (all things). |
| Pickthal | Allah judgeth with truth, while those to whom they cry instead of Him judge not at all. Lo! Allah, He is the Hearer, the Seer. |
| Arberry | God shall decide justly, and those they call on, apart from Him, shall not decide by any means. surely God is the All-hearing, the All-seeing. |
| Shakir | And Allah judges with the truth; and those whom they call upon besides Him cannot judge aught; surely Allah is the Hearing, the Seeing. |
| Sarwar | God judges with Truth but those whom they worship besides God can have no Judgment. God is certainly All-hearing and All-aware. |
| Khalifa | GOD judges equitably, while the idols they implore beside Him cannot judge anything. GOD is the One who is the Hearer, the Seer. |
| Hilali/Khan | And Allah judges with truth, while those to whom they invoke besides Him, cannot judge anything. Certainly, Allah! He is the All-Hearer, the All-Seer. |
| H/K/Saheeh | And Allah judges with truth, while those they invoke besides Him judge not with anything. Indeed, Allah He is the Hearing, the Seeing. |
| Malik | and Allah will judge with all fairness. As for those whom the unbelievers invoke besides Him, will not be in a position to judge at all. Surely it is Allah Alone Who Hears all and Sees all.[20] |
| QXP | Allah alone secures all things as the hinges secure the controlled freedom of a swinging door. Whereas those whom they call instead of Him, can secure nothing, for, behold, Allah! He alone is the Hearer, the Seer. (The common rendering here, that Allah judges while others cannot, is linguistically deficient and fails to stand up to reason). |
| Maulana Ali | And Allah judges with truth. And those whom they call upon besides Him judge naught! Surely Allah is the Hearing, the Seeing. |
| Free Minds | And God judges with the truth, while those they call on besides Him do not judge with anything. Certainly, God is the Hearer, the Seer. |
| Qaribullah | With justice Allah will judge, but those upon whom they call, other than Him, can not judge anything at all! Allah is the Hearer, the Seer. |
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| George Sale | and God will judge with truth: But the false gods which they invoke, besides Him, shall not judge at all; for God is He who heareth and seeth. |
| JM Rodwell | God knoweth the deceitful of eye, and what men's breasts conceal. And everything will God decide with truth: But nothing shall those gods whom men call on beside him, decide. Verily, God! the Hearer, the Beholder, He! |
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| Asad | And God will judge in accordance with truth and justice, whereas those [beings] whom they invoke beside Him cannot judge at all: for, verily, God alone is all-hearing, all-seeing. [I.e., saints, whether real or imaginary, or angels. (The pronoun alladhina is used only with reference to sentient beings endowed with reason.)] |
Ghafir 040:021
| 40:21 اولم يسيروا في الارض فينظروا كيف كان عاقبة الذين كانوا من قبلهم كانوا هم اشد منهم قوة واثارا في الارض فاخذهم الله بذنوبهم وماكان لهم من الله من واق |
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| Transliteration | Awa lam yaseeroo fee al-ardi fayanthuroo kayfa kana AAaqibatu allatheena kanoo min qablihim kanoo hum ashadda minhum quwwatan waatharan fee al-ardi faakhathahumu Allahu bithunoobihim wama kana lahum mina Allahi min waqin |
| Literal | Do they not walk/move/ride in the land/Planet Earth , so they see/wonder about how was those who were from before them's end/turn (result)? They, they were, stronger than them (in) strength/power, and tracks/historical remains in the earth/Planet Earth, so God punished/took them because (of) their crimes, and (there) was not for them from a protector/preserver from God. |
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| Yusuf Ali | Do they not travel through the earth and see what was the End of those before them? They were even superior to them in strength, and in the traces (they have left) in the land: but Allah did call them to account for their sins, and none had they to defend them against Allah. |
| Pickthal | Have they not travelled in the land to see the nature of the consequence for those who disbelieved before them? They were mightier than these in power and (in the) traces (which they left behind them) in the earth. Yet Allah seized them for their sins, and they had no protector from Allah. |
| Arberry | What, have they not journeyed in the land and beheld how was the end of those before them? They were stronger than themselves in might and left firmer traces in the earth; yet God seized them in their sins, and they had none to defend them from God. |
| Shakir | Have they not travelled in the earth and seen how was the end of those who were before them? Mightier than these were they in strength-- and in fortifications in the land, but Allah destroyed them for their sins; and there was not for them any defender against Allah. |
| Sarwar | Have they not travelled through the land to see the terrible end of those who lived before them. They had been mightier than them in power and in leaving their traces on earth. God punished them for their sins. They had no one to save them from God's torment. |
| Khalifa | Did they not roam the earth and note the consequences for those before them? They used to be stronger than they, and more productive on earth. But GOD punished them for their sins, and nothing could protect them from GOD. |
| Hilali/Khan | Have they not travelled in the land and seen what was the end of those who were before them? They were superior to them in strength, and in the traces (which they left) in the land. But Allah seized them with punishment for their sins. And none had they to protect them from Allah. |
| H/K/Saheeh | Have they not traveled through the land and observed how was the end of those who were before them? They were greater than them in strength and in impression on the land, but Allah seized them for their sins. And they had not from Allah any protector. |
| Malik | Have they not travelled through the land and seen what was the end of those who have gone before them? They were far greater in power than these and left great traces in the land: but Allah seized them for their sins and there was none to protect them from Allah.[21] |
| QXP | Have they, then, never traveled in the land and seen the outcome of those who lived before their times? They were mightier than these, and in the impact they left on earth as evident from their ruins. But Allah took them to task for their trailing behind in humanity. And then they had no defender against the Laws of Allah. (30:9). |
| Maulana Ali | Have they not travelled in the land and seen what was the end of those who were before them? Mightier than these were they in strength and in fortifications in the land, but Allah destroyed them for their sins. And they had none to protect them from Allah. |
| Free Minds | Have they not roamed the Earth and seen how was the consequence of those who were before them? They used to be stronger than they, and had built more in the land. But God seized them for their sins, and they had no protector against God. |
| Qaribullah | Have they never journeyed through the land and seen what was the end of those who have gone before them? They were stronger than themselves in might and left firmer traces in the earth, but Allah seized them for their sinning, and they had none to protect them from Allah. |
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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? They were more mighty than these in strength, and left more considerable footsteps of their power in the earth: Yet God chastised them for their sins, and there was none to protect them from God. |
| JM Rodwell | Have they never journeyed in this land, and seen what hath been the end of those who flourished before them? Mightier were they in strength than these Meccans, and their traces remain in the land: Yet God took them in their sins, and there was none to defe |
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| Asad | Have they, then, never journeyed about the earth and beheld what happened in the end to those [deniers of the truth] who lived before their time? Greater were they in power than they are, and in the impact which they left on earth: but God took them to task for their sins, and they had none to defend them against God: |
Ghafir 040:022
| 40:22 ذلك بانهم كانت تاتيهم رسلهم بالبينات فكفروا فاخذهم الله انه قوي شديد العقاب |
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| Transliteration | Thalika bi-annahum kanat ta/teehim rusuluhum bialbayyinati fakafaroo faakhathahumu Allahu innahu qawiyyun shadeedu alAAiqabi |
| Literal | That (is) because they (E), their messengers were coming to them with the evidences, so they disbelieved, so God punished/took them , that He truly is strong, strong (severe in) the punishment. |
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| Yusuf Ali | That was because there came to them their messengers with Clear (Signs), but they rejected them: So Allah called them to account: for He is Full of Strength, Strict in Punishment. |
| Pickthal | That was because their messengers kept bringing them clear proofs (of Allah's Sovereignty) but they disbelieved; so Allah seized them. Lo! He is Strong, severe in punishment. |
| Arberry | That was because their Messengers came to them with the clear signs; but they disbelieved, so God seized them. Surely He is All-strong, terrible in retribution. |
| Shakir | That was because there came to them their messengers with clear arguments, but they rejected (them), therefore Allah destroyed them; surely He is Strong, Severe in retribution. |
| Sarwar | Messengers had come to them with illustrious miracles but they disbelieved and thus God struck them with His torment. He is Mighty and Severe in His retribution. |
| Khalifa | That is because their messengers went to them with clear proofs, but they disbelieved. Consequently, GOD punished them. He is Mighty, strict in enforcing retribution. |
| Hilali/Khan | That was because there came to them their Messengers with clear evidences, proofs and signs but they disbelieved (in them). So Allah seized them with punishment. Verily, He is All-Strong, Severe in punishment. |
| H/K/Saheeh | That was because their messengers were coming to them with clear proofs, but they disbelieved, so Allah seized them. Indeed, He is Powerful and severe in punishment. |
| Malik | That was because there came to them their Messengers with clear revelations and they denied them: so Allah seized them. Mighty is He indeed and stern is His retribution.[22] |
| QXP | This - because their Messengers had come to them with all evidence of the Truth, and yet they rejected it. So Allah seized them. Behold, verily, He is Strong, Strict in grasping. |
| Maulana Ali | That was because there came to them their messengers with clear arguments, but they disbelieved, so Allah destroyed them. Surely He is Strong, Severe in Retribution. |
| Free Minds | That is because their messengers used to come to them with proofs, but they rejected. Thus God seized them; for He is Mighty, severe in punishment. |
| Qaribullah | That was because they disbelieved their Messengers when they came to them with clear signs, and so Allah seized them. Surely, He is Strong, and Stern in retribution. |
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| George Sale | This they suffered, because their Apostles had come unto them with evident signs, and they disbelieved: Wherefore God chastised them; for He is strong, and severe in punishing. |
| JM Rodwell | This, because their apostles had come to them with proofs of their mission, and they believed not: so God took them in hand; for He is mighty, vehement in punishing. |
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| Asad | this, because their apostles had come to them with all evidence of the truth, and yet they rejected it: and so God took them to task - for, verily, He is powerful, severe in retribution! |
Ghafir 040:023
| 40:23 ولقد ارسلنا موسى باياتنا وسلطان مبين |
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| Transliteration | Walaqad arsalna moosa bi-ayatina wasultanin mubeenin |
| Literal | And We had (E) sent Moses with Our verses/evidences/signs, and a clear/evident proof/power . |
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| Yusuf Ali | Of old We sent Moses, with Our Signs and an authority manifest, |
| Pickthal | And verily We sent Moses with Our revelations and a clear warrant |
| Arberry | We also sent Moses with Our signs and a clear authority, |
| Shakir | And certainly We sent Musa with Our communications and clear authority, |
| Sarwar | We sent Moses with Our miracles and clear authority. |
| Khalifa | We sent Moses with our signs and a profound authority. |
| Hilali/Khan | And indeed We sent Moosa (Moses) with Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), and a manifest authority, |
| H/K/Saheeh | And We did certainly send Moses with Our signs and a clear authority |
| Malik | Indeed We sent Moses with Our signs and a clear authority,[23] |
| QXP | Thus indeed, We sent Moses with Our Messages and a clear authority. |
| Maulana Ali | And certainly We sent Moses with Our messages and clear authority, |
| Free Minds | And We had sent Moses with Our signs, and a clear authority. |
| Qaribullah | We sent Moses with Our signs and with clear authority |
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| George Sale | We heretofore sent Moses with our signs and manifest power, |
| JM Rodwell | Moreover we had sent Moses of old with our signs and with clear authority. |
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| Asad | THUS, INDEED, did We send Moses with Our messages and a manifest authority [from Us] |
Ghafir 040:024
| 40:24 الى فرعون وهامان وقارون فقالوا ساحر كذاب |
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| Transliteration | Ila firAAawna wahamana waqaroona faqaloo sahirun kaththabun |
| Literal | To Pharaoh, and Haman , and Qaroon/Korah , so they said: "A liar/falsifier , magician/sorcerer." |
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| Yusuf Ali | To Pharaoh, Haman, and Qarun; but they called (him)" a sorcerer telling lies!"... |
| Pickthal | Unto Pharaoh and Haman and Korah, but they said: A lying sorcerer! |
| Arberry | to Pharaoh, Haman and Korah; they said, 'A lying sorcerer!' |
| Shakir | To Firon and Haman and Qaroun, but they said: A lying magician. |
| Sarwar | to the Pharaoh, Haman, and Korah, who said, "He is only a lying magician.". |
| Khalifa | To Pharaoh, Haamaan, and Qaaroon. But they said, "A magician; a liar." |
| Hilali/Khan | To Firaun (Pharaoh), Haman and Qaroon (Korah), but they called (him): "A sorcerer, a liar!" |
| H/K/Saheeh | To Pharaoh, Haman and Qarun; but they said, "[He is] a magician and a liar." |
| Malik | to Pharoah Haman and Qarun (Korah); but they called him ‘a sorcerer, a liar’.[24] |
| QXP | To Pharaoh, Haman and Qarun (Korah), (the archetypes of tyranny, priesthood, and wealth respectively), but they said, "A spellbinder is he, a liar." (28:6), (29:39). |
| Maulana Ali | To Pharaoh and Haman and Korah, but they said: A lying enchanter! |
| Free Minds | To Pharaoh, Haamaan, and Qaaroon. But they said: "A lying magician!" |
| Qaribullah | to Pharaoh, Haman, and Korah. But they said: 'A sorcerer, a liar. ' |
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| George Sale | unto Pharaoh, and Haman, and Karûn; and they said, he is a sorcerer, and a liar. |
| JM Rodwell | To Pharaoh, and Haman, and Karun: and they said, "Sorcerer, impostor." |
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| Asad | unto Pharaoh, and Haman, and Qarun; [As regards Qarun, who is said to have been a follower - and subsequently an opponent - of Moses, see 28:76 ff., as well as the corresponding note. For a discussion of the name "Haman", see note on 28:6.] but they [only] said, "A spellbinder is he, a liar!" |
Ghafir 040:025
| 40:25 فلما جاءهم بالحق من عندنا قالوا اقتلوا ابناء الذين امنوا معه واستحيوا نساءهم وماكيد الكافرين الا في ضلال |
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| Transliteration | Falamma jaahum bialhaqqi min AAindina qaloo oqtuloo abnaa allatheena amanoo maAAahu waistahyoo nisaahum wama kaydu alkafireena illa fee dalalin |
| Literal | So when He came to them with the truth from at Us, they said: "Kill/fight (the) sons of those who believed with him, and shame/keep alive their women, and the disbelievers' plot/conspiracy (is) not except in misguidance." |
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| Yusuf Ali | Now, when he came to them in Truth, from Us, they said, "Slay the sons of those who believe with him, and keep alive their females," but the plots of Unbelievers (end) in nothing but errors (and delusions)!... |
| Pickthal | And when he brought them the Truth from Our presence, they said: Slay the sons of those who believe with him, and spare their women. But the plot of disbelievers is in naught but error. |
| Arberry | And when he brought them the truth from Us, they said, 'Slay the sons of those who believe with him, and spare their women.' But the guile of the unbelievers is ever in error. |
| Shakir | So when he brought to them the truth from Us, they said: Slay the sons of those who believe with him and keep their women alive; and the struggle of the unbelievers will only come to a state of perdition. |
| Sarwar | When We sent him to them for a genuine purpose, they said, "Kill the sons of those who have believed in him but keep their women alive." The plots of the unbelievers can only result in failure. |
| Khalifa | And when he showed them the truth from us, they said, "Kill the sons of those who believed with him, and spare their daughters." Thus, the scheming of the disbelievers is always wicked. |
| Hilali/Khan | Then, when he brought them the Truth from Us, they said: "Kill the sons of those who believe with him and let their women live", but the plots of disbelievers are nothing but errors! |
| H/K/Saheeh | And when he brought them the truth from Us, they said, "Kill the sons of those who have believed with him and keep their women alive." But the plan of the disbelievers is not except in error. |
| Malik | Then, when he brought them the truth from Us, they said: "Kill the sons of those who share his faith and spare only their females." But futile were the schemes of the unbelievers.[25] |
| QXP | Now when he brought them the Truth from Our Presence, they said, "Kill the sons of those who have come to believe with him and spare their women!" But the scheme of the rejecters came to naught. (2:49), (7:127). |
| Maulana Ali | So when he brought to them the Truth from Us, they said: Slay the sons of those who believe with him and keep their women alive. And the plot of the disbelievers is bound to fail. |
| Free Minds | Then, when the truth came to them from Us, they said: "Kill the children of those who believed with him, and rape their women." But the scheming of the rejecters is always in error. |
| Qaribullah | And when he brought them the truth from Us they said: 'Kill the sons of those who believe with him, but spare their women. ' But the scheming of the unbelievers is always in error. |
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| George Sale | And when he came unto them with the truth from Us, they said, slay the sons of those who have believed with him, and save their daughters alive: But the stratagem of the infidels was no other than vain. |
| JM Rodwell | And when he came to them from our presence with the truth, they said, "Slay the sons of those who believe as he doth, and save their females alive;" but the stratagem of the unbelievers issued only in failure. |
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| Asad | Now [as for Pharaoh and his followers,] when he came to them, setting forth the truth from Us, they said, "Slay the sons of those who share his beliefs, [Lit., "those who have come to believe with him".] and spare [only] their women!" - but the guile of those deniers of the truth could not lead to aught but failure. |
Ghafir 040:026
| 40:26 وقال فرعون ذروني اقتل موسى وليدع ربه اني اخاف ان يبدل دينكم او ان يظهر في الارض الفساد |
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| Transliteration | Waqala firAAawnu tharoonee aqtul moosa walyadAAu rabbahu innee akhafu an yubaddila deenakum aw an yuthhira fee al-ardi alfasada |
| Literal | And Pharaoh said: "Leave me (to) kill Moses, and he should call his Lord, that I, I fear that (E) he exchanges/replaces your religion, and that (E) he makes the corruption in the earth/Planet Earth apparent/visible." |
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| Yusuf Ali | Said Pharaoh: "Leave me to slay Moses; and let him call on his Lord! What I fear is lest he should change your religion, or lest he should cause mischief to appear in the land!" |
| Pickthal | And Pharaoh said: Suffer me to kill Moses, and let him cry unto his Lord. Lo! I fear that he will alter your religion or that he will cause confusion in the land. |
| Arberry | And Pharaoh said, 'Let me slay Moses, and let him call to his Lord. I fear that he may change, your religion, or that he may cause corruption to appear in the land.' |
| Shakir | And Firon said: Let me alone that I may slay Musa and let him call upon his Lord; surely I fear that he will change your religion or that he will make mischief to appear in the land. |
| Sarwar | The Pharaoh said, "Let me kill Moses and let him call for help from his Lord. I am afraid that he will change your religion or spread evil through the land.". |
| Khalifa | Pharaoh said, "Let me kill Moses, and let him implore his Lord. I worry lest he corrupts your religion, or spreads evil throughout the land." |
| Hilali/Khan | Firaun (Pharaoh) said: "Leave me to kill Moosa (Moses), and let him call his Lord (to stop me from killing him)! I fear that he may change your religion, or that he may cause mischief to appear in the land!" |
| H/K/Saheeh | And Pharaoh said, "Let me kill Moses and let him call upon his Lord. Indeed, I fear that he will change your religion or that he will cause corruption in the land." |
| Malik | Finally Pharoah said: "Let me kill Moses; and let him invoke his Lord! I fear that he may change your religion or that he may cause mischief to appear in the land."[26] |
| QXP | Pharaoh said, "Leave it up to me to kill Moses and let him call upon his Lord. Behold, I am afraid he will change your religion and your life-style and cause uprising in the land." |
| Maulana Ali | And Pharaoh said: Leave me to slay Moses and let him call upon his Lord. Surely I fear that he will change your religion or that he will make mischief to appear in the land. |
| Free Minds | And Pharaoh said: "Leave me to kill Moses, and let him call upon his Lord. I fear that he may change your system, or that he will cause evil to spread throughout the land." |
| Qaribullah | Pharaoh said: 'Let me kill Moses, then let him call to his Lord! I am fearful that he will change your religion or cause mischief in the land. ' |
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| George Sale | And Pharaoh said, let me alone, that I may kill Moses; and let him call upon his Lord: Verily I fear lest he change your religion, or cause violence to appear in the earth. |
| JM Rodwell | And Pharaoh said, "Let me alone, that I may kill Moses; and let him call upon his Lord: I fear lest he change your religion, or cause disorder to shew itself in the land." |
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| Asad | And Pharaoh said: "Leave it to me to slay Moses - and let him invoke his [alleged] sustainer! [My interpolation of the word "alleged" is necessitated by the obvious sarcasm of Pharaoh's remark.] Behold, I fear lest he cause you to change your religion, or lest he cause corruption to prevail in the land!" |
Ghafir 040:027
| 40:27 وقال موسى اني عذت بربي وربكم من كل متكبر لايؤمن بيوم الحساب |
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| Transliteration | Waqala moosa innee AAuthtu birabbee warabbikum min kulli mutakabbirin la yu/minu biyawmi alhisabi |
| Literal | And Moses said: "That I seeked protection with (from) my Lord, and your Lord, from every arrogant (that) does not believe, with (in) the Account Day/Resurrection Day." |
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| Yusuf Ali | Moses said: "I have indeed called upon my Lord and your Lord (for protection) from every arrogant one who believes not in the Day of Account!" |
| Pickthal | Moses said: Lo! I seek refuge in my Lord and your Lord from every scorner who believeth not in a Day of Reckoning. |
| Arberry | And Moses said, 'I take refuge in my Lord and your Lord from every man who is proud, and believes not in the Day of Reckoning.' |
| Shakir | And Musa said: Surely I take refuge with my Lord and-- your Lord from every proud one who does not believe in the day of reckoning. |
| Sarwar | Moses said, "I seek protection from your and my Lord against every arrogant person who has no faith in the Day of Judgment.". |
| Khalifa | Moses said, "I seek refuge in my Lord and your Lord, from every arrogant one who does not believe in the Day of Reckoning." |
| Hilali/Khan | Moosa (Moses) said: "Verily, I seek refuge in my Lord and your Lord from every arrogant who believes not in the Day of Reckoning!" |
| H/K/Saheeh | But Moses said, "Indeed, I have sought refuge in my Lord and your Lord from every arrogant one who does not believe in the Day of Account." |
| Malik | Moses said: "I have indeed taken refuge in my Lord and your Lord from every arrogant one who does not believe in the Day of Reckoning."[27] |
| QXP | Moses replied, "Behold, I have found refuge with my Lord and the Lord of you all from every arrogant one who believes not in a Day of Account (and, hence, in the Law of Requital)." |
| Maulana Ali | And Moses said: Truly I see refuge in my Lord and your Lord from every proud one who believes not in the day of Reckoning. |
| Free Minds | And Moses said: "I seek refuge in my Lord and your Lord from every arrogant one who does not believe in the Day of Reckoning" |
| Qaribullah | Moses said: 'I take refuge in my Lord and in your Lord from every proud (person), who does not believe in Day of Reckoning. ' |
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| George Sale | And Moses said unto his people, verily I have recourse unto my Lord, and your Lord, to defend me against every proud person, who believeth not in the day of account. |
| JM Rodwell | And Moses said, "I take refuge with my Lord and your Lord from every proud one who believeth not in the day of reckoning." |
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| Asad | But Moses said: "With [Him who is] my Sustainer as well as your Sustainer have I indeed found refuge from everyone who, immersed in false pride, will not believe in [the coming of] the Day of Reckon ing!" |
Ghafir 040:028
| 40:28 وقال رجل مؤمن من ال فرعون يكتم ايمانه اتقتلون رجلا ان يقول ربي الله وقد جاءكم بالبينات من ربكم وان يك كاذبا فعليه كذبه وان يك صادقا يصبكم بعض الذي يعدكم ان الله لايهدي من هو مسرف كذاب |
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| Transliteration | Waqala rajulun mu/minun min ali firAAawna yaktumu eemanahu ataqtuloona rajulan an yaqoola rabbiyya Allahu waqad jaakum bialbayyinati min rabbikum wa-in yaku kathiban faAAalayhi kathibuhu wa-in yaku sadiqan yusibkum baAAdu allathee yaAAidukum inna Allaha la yahdee man huwa musrifun kaththabun |
| Literal | And a man believing from Pharaoh's family, he hides/conceals his faith/belief said: "Do you kill a man that (E) he says, my Lord is God? And he had come to you with the evidences from your Lord, and if he be a liar/falsifier so on him his lies/defiance/falsification, and if he be truthful, some of which he promises you strikes you ,that truly God does not guide who he is (a) waster/extravagator , liar/denier/falsifier." |
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| Yusuf Ali | A believer, a man from among the people of Pharaoh, who had concealed his faith, said: "Will ye slay a man because he says, 'My Lord is Allah'?- when he has indeed come to you with Clear (Signs) from your Lord? and if he be a liar, on him is (the sin of) his lie: but, if he is telling the Truth, then will fall on you something of the (calamity) of which he warns you: Truly Allah guides not one who transgresses and lies! |
| Pickthal | And a believing man of Pharaoh's family, who hid his faith, said: Would ye kill a man because he saith: My Lord is Allah, and hath brought you clear proofs from your Lord? If he is lying, then his lie is upon him; and if he is truthful, then some of that wherewith he threateneth you will strike you. Lo! Allah guideth not one who is a prodigal, a liar. |
| Arberry | Then said a certain man, a believer 'of Pharaoh's folk that kept hidden his belief, 'What, will you slay a man because he says, "My Lord is God," yet he has brought you the clear signs from your Lord? If he is a liar, his lying is upon his own head; but if he is truthful, somewhat of that he promises you will smite you. Surely God guides not him who is prodigal and a liar. |
| Shakir | And a believing man of Firon's people who hid his faith said: What! will you slay a man because he says: My Lord is Allah, and indeed he has brought to you clear arguments from your Lord? And if he be a liar, on him will be his lie, and if he be truthful, there will befall you some of that which he threatens you (with); surely Allah does not guide him who is extravagant, a liar: |
| Sarwar | A believing person from the people of the Pharaoh who concealed his faith said, "Would you kill a man just because he says God is my Lord? He has brought you illustrious miracles from your Lord. If he speaks lies, it will only harm him, but if he speaks the Truth, some of his warnings may affect you. God does not guide a transgressing liar. |
| Khalifa | A believing man among Pharaoh's people, who was concealing his belief, said, "How can you kill a man just for saying, `My Lord is GOD,' and he has shown you clear proofs from your Lord? If he is a liar, that is his problem, and if he is truthful, you benefit from his promises. Surely, GOD does not guide any transgressor, liar. |
| Hilali/Khan | And a believing man of Firauns (Pharaoh) family, who hid his faith said: "Would you kill a man because he says: My Lord is Allah, and he has come to you with clear signs (proofs) from your Lord? And if he is a liar, upon him will be (the sin of) his lie; but if he is telling the truth, then some of that (calamity) wherewith he threatens you will befall on you." Verily, Allah guides not one who is a Musrif (a polytheist, or a murderer who shed blood without a right, or those who commit great sins, oppressor, transgressor), a liar! |
| H/K/Saheeh | And a believing man from the family of Pharaoh who concealed his faith said, "Do you kill a man [merely] because he says, 'My Lord is Allah' while he has brought you clear proofs from your Lord? And if he should be lying, then upon him is [the consequence of] his lie; but if he should be truthful, there will strike you some of what he promises you. Indeed, Allah does not guide one who is a transgressor and a liar. |
| Malik | At this, a believer from among the relatives of Pharoah, who had kept his faith hidden, said: "Will you kill a man merely because he says: `My Lord is Allah, especially when he has brought you clear signs from your Lord? If he is lying, may his lie be on his head; but if he is speaking the truth, then some of the dreadful things he is threatening you with may very well fall on you. Surely Allah does not guide the one who is a lying transgressor.[28] |
| QXP | Now a believing man among Pharaoh's folk who had thus far concealed his Faith, exclaimed, "Would you kill a man because he says, 'My Lord is Allah', and brought you all evidence of the Truth from your Lord? If he is a liar, then his lie will fall back upon him (he will soon be exposed). But if he is a man of truth, then some of the punishment he warns you against, will certainly befall you. Verily, Allah does not guide to success any who wastes his 'Self' being a persistent liar. |
| Maulana Ali | And a believing man of Pharaoh’s people, who hid his faith, said: Will you slay a man because he says, My Lord is Allah, and indeed he has brought you clear arguments from your Lord? And if he be a liar, on him will be his lie, and if he be truthful, there will befall you some of that which he threatens you with. Surely Allah guides not one who is a prodigal, a liar. |
| Free Minds | And a believing man from among Pharaoh's people, who had concealed his belief, said: "Will you kill a man simply for saying: 'My Lord is God', and he has come to you with proofs from your Lord? And if he is a liar, then his lie will be upon him, and if he is truthful, then some of what he is promising you will afflict you. Surely, God does not guide any transgressor, liar." |
| Qaribullah | But one of Pharaoh's people, who was in secret a believer, asked: 'Would you kill a man because he says: "My Lord is Allah?" He has brought you clear signs from your Lord. If he is lying, let his lie be on his head, but, if he is speaking the truth then at least a part of what he promises will befall you. Allah does not guide the lying sinner. |
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| George Sale | And a man who was a true believer, of the family of Pharaoh, and concealed his faith , said, will ye put a man to death, because he saith, God is my Lord; seeing he is come unto you with evident signs from your Lord? If he be a liar, on him will the punishment of his falsehood light; but if he speaketh the truth, some of those judgements with which he threateneth you, will fall upon you: Verily God directeth not him who is a transgressor, or a liar. |
| JM Rodwell | And a man of the family of Pharaoh, who was a BELIEVER, but hid his faith, said, "Will ye slay a man because he saith my Lord is God, when he hath already come to you with proofs of his mission from your Lord? and if he be a liar, on him will be his lie: b |
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| Asad | At that, a believing man of Pharaoh's family, who [until then] had concealed his faith, exclaimed: [Cf. the parable of the believer in 36:20-27 and, in particular, the corresponding note.] "Would you slay a man because he says, `God is my Sustainer' - seeing, withal, that he has brought you all evidence of this truth from your Sustainer? Now if he be a liar, his lie will fall back on him; but if he is a man of truth, something [of the punishment] whereof he warns you is bound to befall you: for, verily, God would not grace with His guidance one who has wasted his own self by lying [about Him]. [Lit., "a liar". As regards my rendering of musrif as "one who wastes [or "has wasted"] his own self", see note on the last sentence of 10:12. Thus, the anonymous believer spoken of here argues that the message brought by Moses is so convincing that, by itself, it is a proof of his not being "one who wastes his own self" - i.e., destroys himself spiritually - by a spurious claim to divine inspiration.] |
Ghafir 040:029
| 40:29 ياقوم لكم الملك اليوم ظاهرين في الارض فمن ينصرنا من باس الله ان جاءنا قال فرعون مااريكم الا ما ارى وما اهديكم الا سبيل الرشاد |
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| Transliteration | Ya qawmi lakumu almulku alyawma thahireena fee al-ardi faman yansuruna min ba/si Allahi in jaana qala firAAawnu ma oreekum illa ma ara wama ahdeekum illa sabeela alrrashadi |
| Literal | You my nation, for you (is) the kingdom/ownership the day/today, conquering/defeating in the earth/Planet Earth, so who gives us victory/aid from God's courage/might/power, if (it) came to us? Pharaoh said: "I do not show you/make you understand except what I see/understand, and I do not guide you except the corrects/right guidance's way/path ." |
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| Yusuf Ali | "O my People! Yours is the dominion this day: Ye have the upper hand in the land: but who will help us from the Punishment of Allah, should it befall us?" Pharaoh said: "I but point out to you that which I see (myself); Nor do I guide you but to the Path of Right!" |
| Pickthal | O my people! Yours is the kingdom to-day, ye being uppermost in the land. But who would save us from the wrath of Allah should it reach us? Pharaoh said: I do but show you what I think, and I do but guide you to wise policy. |
| Arberry | O my people, today the kingdom is yours, who are masters in the land. But who will help us, against the might of God, if it comes upon us?' Said Pharaoh, 'I only let you see what I see; I only guide you in the way of rectitude.' |
| Shakir | O my people! yours is the kingdom this day, being masters in the land, but who will help us against the punishment of Allah if it come to us? Firon said: I do not show you aught but that which I see (myself), and I do not make you follow any but the right way. |
| Sarwar | My people, today you have the kingdom and the power on earth but who will help us against the wrath of God if it will befall us?" The Pharaoh said, "I show you only what I think is proper and guide you only to the right direction". |
| Khalifa | "O my people, today you have kingship and the upperhand. But who will help us against GOD's judgment, should it come to us?" Pharaoh said, "You are to follow only what I see fit; I will guide you only in the right path." |
| Hilali/Khan | "O my people! Yours is the kingdom this day, you are uppermost in the land. But who will save us from the Torment of Allah, should it befall us?" Firaun (Pharaoh) said: "I show you only that which I see (correct), and I guide you only to the path of right policy!" |
| H/K/Saheeh | O my people, sovereignty is yours today, [your being] dominant in the land. But who would protect us from the punishment of Allah if it came to us?" Pharaoh said, "I do not show you except what I see, and I do not guide you except to the way of right conduct." |
| Malik | O my people! You are the rulers and are dominant in the land today: but who will help us against the scourge of Allah, should it befall us?" Pharoah said: "I am pointing out to you only what I see and I am guiding you only towards the right way."[29] |
| QXP | O My people! Yours is the kingdom today, and most eminent are you in the earth. But who will help us against Allah's strike, once it hits us?" Pharaoh said, "I want you to see what I see. And I would never show you but the right way." |
| Maulana Ali | O my people, yours is the kingdom this day, being masters in the land, but who will help us against the punishment of Allah, if it comes to us? Pharaoh said: I only show you that which I see and I guide you only to the right way. |
| Free Minds | "O my people, you have the kingship today throughout the land. But then who will save us against God's torment, should it come to us?" Pharaoh said: "I am showing you that which I see, and I am guiding you in the right path." |
| Qaribullah | O my nation, today the kingdom is yours and you are the masters in the land. But, if the might of Allah should come against us, who will help us? ' Pharaoh said: 'I only let you see what I see. I guide you to the path of righteousness! ' |
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| George Sale | O my people, the kingdom is yours this day; and ye are conspicuous in the earth: But who shall defend us from the scourge of God, if it come unto us? Pharaoh said, I only propose to you what I think to be most expedient: And I guide you only into the right path. |
| JM Rodwell | O my people! this day is the kingdom yours, the eminent of the earth! but who shall defend us from the vengeance of God if it come on us?" Pharaoh said, "I would have you see only what I see; and in a right way only will I guide you." |
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| Asad | "O my people! Yours is the dominion today, [and] most eminent are you on earth: but who will rescue us from God's punishment, once it befalls us?" Said Pharaoh: "I but want to make you see what I see myself; [Thus alluding to the reasons underlying his intention to kill Moses, expressed in verse 26.] and I would never make you follow any path but that of rectitude!" |
Ghafir 040:030
| 40:30 وقال الذي امن ياقوم اني اخاف عليكم مثل يوم الاحزاب |
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| Transliteration | Waqala allathee amana ya qawmi innee akhafu AAalaykum mithla yawmi al-ahzabi |
| Literal | And who believed said: "You my nation, that I, I fear on (for) you, equal/alike to day (of) the groups/parties."342 |
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| Yusuf Ali | Then said the man who believed: "O my people! Truly I do fear for you something like the Day (of disaster) of the Confederates (in sin)!- |
| Pickthal | And he who believed said: O my people! Lo! I fear for you a fate like that of the factions (of old); |
| Arberry | Then said he who believed, 'My people, truly I fear for you the like of the day of the parties, |
| Shakir | And he who believed said: O my people! surely I fear for you the like of what befell the parties: |
| Sarwar | The believing man said, "I am afraid that you will face a (terrible) day like that of the groups: |
| Khalifa | The one who believed said, "O my people, I fear for you the same fate as the previous opponents. |
| Hilali/Khan | And he who believed said: "O my people! Verily, I fear for you a fate like that day (of disaster) of the Confederates (of old)! |
| H/K/Saheeh | And he who believed said, "O my people, indeed I fear for you [a fate] like the day of the companies |
| Malik | Then the person who was a true believer said: "O my people! In fact I fear for you the day of disaster like of what befell prior people,[30] |
| QXP | Thereupon the believer said, "O My people! Behold, I fear for you the day of disaster that befell prior peoples who banded together (against the Truth). |
| Maulana Ali | And he who believed said: O my people, surely I fear for you the like of what befell the parties, |
| Free Minds | And the one who believed said: "O my people, I fear for you the same fate as the day of the opponents." |
| Qaribullah | The one who believed said: 'I fear for you the like of the day of the confederates my nation, |
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| George Sale | And he who had believed, said, O my people, verily I fear for you a day like that of the confederates against the prophets in former times; |
| JM Rodwell | Then said he who believed, "O my people! truly I fear for you the like of the day of the allies, |
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| Asad | Thereupon exclaimed he who had attained to faith: "O my people! Verily, I fear for you the like of what one day befell those others who were leagued together [against God's truth] - |
Ghafir 040:031
| 40:31 مثل داب قوم نوح وعاد وثمود والذين من بعدهم وماالله يريد ظلما للعباد |
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| Transliteration | Mithla da/bi qawmi noohin waAAadin wathamooda waallatheena min baAAdihim wama Allahu yureedu thulman lilAAibadi |
| Literal | Equal/alike (to) Noah's, and Aad's, and Thamud's habit/affair, and those from after them, and God does not want injustice/oppression to the worshippers/slaves . |
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| Yusuf Ali | "Something like the fate of the People of Noah, the 'Ad, and the Thamud, and those who came after them: but Allah never wishes injustice to his Servants. |
| Pickthal | A plight like that of Noah's folk, and A'ad and Thamud, and those after them, and Allah willeth no injustice for (His) slaves. |
| Arberry | the like of the case of Noah's people, Ad, Thamood, and those after them; and God desires not wrong for His servants.' |
| Shakir | The like of what befell the people of Nuh and Ad and Samood and those after them, and Allah does not desire injustice for (His) servants; |
| Sarwar | people of Noah, Ad, Thamud, and those after them. God did not want injustice for His servants. |
| Khalifa | "The opponents of Noah, and `Aad, Thamoud, and others who came after them. GOD does not wish any injustice for the people. |
| Hilali/Khan | "Like the fate of the people of Nooh (Noah), and Ad, and Thamood and those who came after them. And Allah wills no injustice for (His) slaves. |
| H/K/Saheeh | Like the custom of the people of Noah and of Aad and Thamud and those after them. And Allah wants no injustice for [His] servants. |
| Malik | such as the people of Noah, `Ad and Thamud and those who came after them, and Allah does not intend to wrong His servants.[31] |
| QXP | The condition of Noah's people, and Aad and Thamud, and those who came after them. Allah never intends injustice for His servants. |
| Maulana Ali | The like of what befell the people of Noah and ‘Ad and Thamud and those after them. And Allah wishes no injustice for (His) servants. |
| Free Minds | "Like the fate of the people of Noah, 'Aad, and Thamud, and those after them. And God does not wish any injustice for the servants." |
| Qaribullah | or, something similar to the circumstances of the nations of Noah, Aad, and Thamood, and those who came after them. Allah does not want to wrong His worshipers. |
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| George Sale | a condition like that of the people of Noah, and the tribes of Ad, and Thamûd, and of those who have lived after them: For God willeth not that any injustice be done unto his servants. |
| JM Rodwell | The like of the state of the people of Noah and Ad and Themoud, And of those who came after them; yet God willeth not injustice to his servants. |
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| Asad | the like of what happened to Noah's people, and to [the tribes of] Ad and Thamud and those who came after them! And, withal, God does not will any wrong for His creatures. [I.e., those sinners were not wronged by what befell them in this world: they had deserved it. The next two verses refer to the Day of Judgment.] |
Ghafir 040:032
| 40:32 وياقوم اني اخاف عليكم يوم التناد |
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| Transliteration | Waya qawmi innee akhafu AAalaykum yawma alttanadi |
| Literal | And you my nation, that I, I fear on (for) you the Calling Day/Resurrection Day. |
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| Yusuf Ali | "And O my people! I fear for you a Day when there will be Mutual calling (and wailing),- |
| Pickthal | And, O my people! Lo! I fear for you a Day of Summoning, |
| Arberry | O my people, I fear for you the Day of Invocation, |
| Shakir | And, O my people! I fear for you the day of calling out, |
| Sarwar | My people, I am afraid for you on (the Day of Judgment), when people will cry for help. |
| Khalifa | "O my people, I fear for you the Day of Summoning. |
| Hilali/Khan | "And, O my people! Verily! I fear for you the Day when there will be mutual calling (between the people of Hell and of Paradise)." |
| H/K/Saheeh | And O my people, indeed I fear for you the Day of Calling |
| Malik | And O my People! I fear for you the Day of wailing,[32] |
| QXP | O My people! Behold, I fear for you a Day when you will cry unto one another in distress. |
| Maulana Ali | And, O my people, I fear for you the day of Calling out -- |
| Free Minds | "And, O my people, I fear for you the Day of mutual blaming." |
| Qaribullah | And, my nation, I fear for you the Day of Calling, |
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| George Sale | O my people, verily I fear for you the day whereon men shall call unto one another; |
| JM Rodwell | And, O my people! I indeed fear for you the day of mutual outcry- |
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| Asad | "And, O my people, I fear for you [the coming of] that Day of [Judgment - the Day when you will be] calling unto one another [in distress] - |
Ghafir 040:033
| 40:33 يوم تولون مدبرين مالكم من الله من عاصم ومن يضلل الله فماله من هاد |
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| Transliteration | Yawma tuwalloona mudbireena ma lakum mina Allahi min AAasimin waman yudlili Allahu fama lahu min hadin |
| Literal | A day/time you turn away giving your backs, no protector/shelterer (is) for you from God, and whom God misguides, so (there is) no guide for him. |
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| Yusuf Ali | "A Day when ye shall turn your backs and flee: No defender shall ye have from Allah: Any whom Allah leaves to stray, there is none to guide... |
| Pickthal | A day when ye will turn to flee, having no preserver from Allah: and he whom Allah sendeth astray, for him there is no guide. |
| Arberry | the day you turn about, retreating, having none to defend you from God; and whomsoever God leads astray, no guide has he. |
| Shakir | The day on which you will turn back retreating; there shall be no savior for you from Allah, and whomsoever Allah causes to err, there is no guide for him: |
| Sarwar | On that day you will run away, but no one will be able to protect you from (God's Judgment). No one can guide one whom God has caused to go astray. |
| Khalifa | "That is the day when you may wish to turn around and flee. But nothing will protect you then from GOD. Whomever GOD sends astray, nothing can guide him." |
| Hilali/Khan | A Day when you will turn your backs and flee having no protector from Allah, And whomsoever Allah sends astray, for him there is no guide. |
| H/K/Saheeh | The Day you will turn your backs fleeing; there is not for you from Allah any protector. And whoever Allah leaves astray there is not for him any guide. |
| Malik | when you will turn your backs and flee, when there will be none to protect you from Allah. The one to whom Allah lets go astray, shall have none to guide him.[33] |
| QXP | A Day when you will turn to flee, having no defender against Allah's Law. And whoever forsakes Allah's Law of guidance, for him there is no guide. (4:88). |
| Maulana Ali | The day on which you will turn back retreating, having none to save you from Allah; and whomsoever Allah leaves in error there is no guide for him. |
| Free Minds | "A Day when you will turn around and flee, you will have no protector besides God, and whomever God sends astray, then there is none who can guide him." |
| Qaribullah | the Day when you will turn in retreat with none to protect you from Allah. He whom Allah leads astray has no guide. |
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| George Sale | the day whereon ye shall be turned back from the tribunal, and driven to hell: Then shall ye have none to protect you against God. And he whom God shall cause to err, shall have no director. |
| JM Rodwell | The day when ye shall be turned back from the Judgment into hell. No protector shall ye have then against God. And he whom God shall mislead no guide shall there be for him. |
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| Asad | the Day when you will [wish to] turn your backs and flee, having none to defend you against God: for he whom God lets go astray can never find any guide. [See notes on 7:186 and 14:4.] |
Ghafir 040:034
| 40:34 ولقد جاءكم يوسف من قبل بالبينات فمازلتم في شك مما جاءكم به حتى اذا هلك قلتم لن يبعث الله من بعده رسولا كذلك يضل الله من هو مسرف مرتاب |
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| Transliteration | Walaqad jaakum yoosufu min qablu bialbayyinati fama ziltum fee shakkin mimma jaakum bihi hatta itha halaka qultum lan yabAAatha Allahu min baAAdihi rasoolan kathalika yudillu Allahu man huwa musrifun murtabun |
| Literal | And Joseph had come to you from before with the evidences, so you are still continuing in doubt/suspicion from what he came to you with it, until when he perished/died, you said: 'God will never/not send from after him a messenger.' as/like that God misguides whom He is (a) waster/extravagator , doubtful/suspicious. |
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| Yusuf Ali | "And to you there came Joseph in times gone by, with Clear Signs, but ye ceased not to doubt of the (Mission) for which he had come: At length, when he died, ye said: 'No messenger will Allah send after him.' thus doth Allah leave to stray such as transgress and live in doubt,- |
| Pickthal | And verily Joseph brought you of old clear proofs, yet ye ceased not to be in doubt concerning what he brought you till, when he died, ye said: Allah will not send any messenger after him. Thus Allah deceiveth him who is a prodigal, a doubter. |
| Arberry | Joseph brought you the clear signs before, yet you continued in doubt concerning that he brought you until, when he perished, you said, "God will never send forth a Messenger after him." Even, so God leads astray the prodigal and the doubter.' |
| Shakir | And certainly Yusuf came to you before with clear arguments, but you ever remained in doubt as to what he brought; until when he died, you said: Allah will never raise a messenger after him. Thus does Allah cause him to err who is extravagant, a doubter |
| Sarwar | Joseph came to you before with illustrious evidence but you still have doubts about what he brought. When he passed away, you said, "God will never send any Messenger after him." Thus does God causes to go astray the skeptical transgressing people, |
| Khalifa | Joseph had come to you before that with clear revelations, but you continued to doubt his message. Then, when he died you said, "GOD will not send any other messenger after him. (He was the last messenger)!" GOD thus sends astray those who are transgressors, doubtful. |
| Hilali/Khan | And indeed Yoosuf (Joseph) did come to you, in times gone by, with clear signs, but you ceased not to doubt in that which he did bring to you, till when he died you said: "No Messenger will Allah send after him." Thus Allah leaves astray him who is a Musrif (a polytheist, oppressor, a criminal, sinner who commit great sins) and a Murtab (one who doubts Allahs Warning and His Oneness). |
| H/K/Saheeh | And Joseph had already come to you before with clear proofs, but you remained in doubt of that which he brought to you, until when he died, you said, 'Never will Allah send a messenger after him.' Thus does Allah leave astray he who is a transgressor and skeptic." |
| Malik | Do you remember that a long time before this, Joseph came to you with clear signs, but you ever remained in doubt concerning to what he brought; and when he died you said: 'After him, Allah will never send another Messenger.' Thus Allah confounds the ones who are the doubting transgressors,[34] |
| QXP | And it was to you that Joseph had come with all evidence of the Truth. But, you incessantly cast suspicion on what he had brought. And when he died, you said, 'Never will Allah send a Messenger after him (among you, the Israelites). Thus Allah's Law lets go astray a waster of 'Self' - doubter, given to suspicion. |
| Maulana Ali | And Joseph indeed came to you before with clear arguments, but you ever remained in doubt as to what he brought you; until, when he died, you said: Allah will never raise a messenger after him. Thus does Allah leave him in error who is a prodigal, a doubter -- |
| Free Minds | "And Joseph had come to you before with proofs, but you remained in doubt regarding what he came to you with, until when he died, you said: "God will not send any messenger after him." It is such that God sends astray he who is a transgressor, doubter." |
| Qaribullah | Before this, Joseph brought you clear signs, but you continued to be doubtful of that which he brought. When he passed away you said: "Allah will never send another Messenger after him." As such Allah leads astray the sinner, the doubter. |
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| George Sale | Joseph came unto you, before Moses, with evident signs; but ye ceased not to doubt of the religion which he preached unto you, until, when he died, ye said, God will by no means send another Apostle, after him. Thus doth God cause him to err, who is a transgressor, and a sceptic. |
| JM Rodwell | Moreover, Joseph had come to you before with clear tokens, but ye ceased not to doubt of the message with which he came to you, until when he died, ye said, 'God will by no means raise up an apostle after him.' " Thus God misleadeth him who is the transgre |
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| Asad | "And [remember:] it was to you that Joseph came aforetime with all evidence of the truth; but you never ceased to throw doubt on all [the messages] that he brought you - so much so that when he died, you said, `Never will God send any apostle [even] after him!' [Thus not only refusing to acknowledge Joseph's prophethood, but also denying the possibility of any prophet being sent by God (Zamakhshari). It would seem that Joseph had been accepted in Egypt as a prophet only by the ruling class, the Hyksos, who were of Arab origin, spoke a language closely related to Hebrew (cf. 12:43), and were, therefore, emotionally and culturally predisposed towards the spirit of Joseph's mission, while the rest of the population was and remained hostile to the faith preached by him.] "In this way God lets go astray such as waste their own selves by throwing suspicion [on His revelations] - |
Ghafir 040:035
| 40:35 الذين يجادلون في ايات الله بغير سلطان اتاهم كبر مقتا عند الله وعند الذين امنوا كذلك يطبع الله على كل قلب متكبر جبار |
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| Transliteration | Allatheena yujadiloona fee ayati Allahi bighayri sultanin atahum kabura maqtan AAinda Allahi waAAinda allatheena amanoo kathalika yatbaAAu Allahu AAala kulli qalbi mutakabbirin jabbarin |
| Literal | Those who argue/dispute in God's evidences/verses/signs without a proof/evidence (that) came to them, abhorrence/hatred became big at God, and at those who believed, as/like that God stamps/seals on every/each arrogant tyrant/merciless heart/mind . |
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| Yusuf Ali | "(Such) as dispute about the Signs of Allah, without any authority that hath reached them, grievous and odious (is such conduct) in the sight of Allah and of the Believers. Thus doth Allah, seal up every heart - of arrogant and obstinate Transgressors." |
| Pickthal | Those who wrangle concerning the revelations of Allah without any warrant that hath come unto them, it is greatly hateful in the sight of Allah and in the sight of those who believe. Thus doth Allah print on every arrogant, disdainful heart. |
| Arberry | (Those who dispute concerning the signs of God, without any authority come to them, very hateful is that in the sight of God and the believers; 'so God sets a seal on every heart proud', arrogant.) |
| Shakir | Those who dispute concerning the communications of Allah without any authority that He has given them; greatly hated is it by Allah and by-those who believe. Thus does Allah set a seal over the heart of every proud, haughty one. |
| Sarwar | those who dispute the revelations of God without having received clear authority. This act greatly angers God and the believers. Thus does God seal the hearts of every arrogant oppressor.". |
| Khalifa | They argue against GOD's revelations, without any basis. This is a trait that is most abhorred by GOD and by those who believe. GOD thus seals the hearts of every arrogant tyrant. |
| Hilali/Khan | Those who dispute about the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, without any authority that has come to them, it is greatly hateful and disgusting to Allah and to those who believe. Thus does Allah seal up the heart of every arrogant, tyrant. (So they cannot guide themselves to the Right Path). |
| H/K/Saheeh | Those who dispute concerning the signs of Allah without an authority having come to them great is hatred [of them] in the sight of Allah and in the sight of those who have believed. Thus does Allah seal over every heart [belonging to] an arrogant tyrant. |
| Malik | who dispute the revelations of Allah having no authority vouchsafed to them. Such an attitude is disgusting in the sight of Allah and of the believers. Thus Allah seals up the heart of every arrogant transgressor."[35] |
| QXP | Such who keep opposing Allah's Messages without any authority that ever came unto them (40:56). Strongly disapproved is this attitude in the Court of Allah and in the sight of the believers. Thus Allah's Law sets a seal on every arrogant megalomaniac heart." |
| Maulana Ali | Those who dispute concerning the messages of Allah without any authority that has come to them. Greatly hated is it by Allah and by those who believe. Thus does Allah seal every heart, of a proud, haughty one. |
| Free Minds | Those who dispute about God's signs without any authority that has come to them, it is greatly abhorred with God and with those who believe. God thus seals the hearts of every arrogant tyrant. |
| Qaribullah | Those who dispute the signs of Allah without any authority having reached them are very hateful before Allah and the believers. As such Allah sets a seal on every heart that is proud and arrogant. |
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| George Sale | They who dispute against the signs of God, without any authority which hath come unto them, are in great abomination with God, and with those who believe. Thus doth God seal up every proud and stubborn heart. |
| JM Rodwell | They who gainsay the signs of God without authority having come to them, are greatly hated by God and by those who believe. Thus God sealeth up every proud, contumacious heart. |
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| Asad | such as would call God's messages in question without having any evidence therefor: [Lit., "without any authority [or "evidence"] having come to them": i.e., without having any cogent evidence that would support their "denial" of the fact of revelation. The verb jadala primarily denotes "he argued"; followed by the particle fi ("with regard to" or "about") it has the meaning of "contesting" the truth of something, or "calling it in question".] [a sin] exceedingly loathsome in the sight of God and of those who have attained to faith. It is in this way that God sets a seal on every arrogant, self-exalting heart." [Lit., "on the heart of every arrogant, self-exalting [person]". For an explanation of God's "sealing" an inveterate sinner's heart, see note on 2:7.] |
Ghafir 040:036
| 40:36 وقال فرعون ياهامان ابن لي صرحا لعلي ابلغ الاسباب |
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| Transliteration | Waqala firAAawnu ya hamanu ibni lee sarhan laAAallee ablughu al-asbaba |
| Literal | And Pharaoh said: "You Haman , build/construct a palace/towering building for me, maybe/perhaps I reach the reasons/motives ." |
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| Yusuf Ali | Pharaoh said: "O Haman! Build me a lofty palace, that I may attain the ways and means- |
| Pickthal | And Pharaoh said: O Haman! Build for me a tower that haply I may reach the roads, |
| Arberry | Pharaoh said, 'Haman, build for me a tower, that haply so I may reach the cords, |
| Shakir | And Firon said: O Haman! build for me a tower that I may attain the means of access, |
| Sarwar | Pharaoh said, "Haman, build a tower of baked bricks for me so that I shall have access. |
| Khalifa | Pharaoh said, "O Haamaan, build for me a high tower, that I may reach out and discover. |
| Hilali/Khan | And Firaun (Pharaoh) said: "O Haman! Build me a tower that I may arrive at the ways, |
| H/K/Saheeh | And Pharaoh said, "O Haman, construct for me a tower that I might reach the ways |
| Malik | After hearing this, Pharoah said: "O Haman! Build me a high tower that I may attain the means of access,[36] |
| QXP | (Thus spoke the believer among Pharaoh's folk.) And Pharaoh remarked, "O Haman! Build for me a lofty tower that I may have enough means. |
| Maulana Ali | And Pharaoh said: O Haman, build for me a tower that I may attain the means of access -- |
| Free Minds | And Pharaoh said: "O Haamaan, build for me a high platform that I may uncover the secrets." |
| Qaribullah | Pharaoh said: 'Haman, build me a tower that I can reach the ways, |
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| George Sale | And Pharaoh said, O Haman, build me a tower, that I may reach the tracts, |
| JM Rodwell | And Pharaoh said, "O Haman, Build for me a tower that I may reach the avenues, |
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| Asad | But Pharaoh said: "O Haman! Build me a lofty tower, that haply I may attain to the [right] means - |
Ghafir 040:037
| 40:37 اسباب السماوات فاطلع الى اله موسى واني لاظنه كاذبا وكذلك زين لفرعون سوء عمله وصد عن السبيل وماكيد فرعون الا في تباب |
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| Transliteration | Asbaba alssamawati faattaliAAa ila ilahi moosa wa-innee laathunnuhu kathiban wakathalika zuyyina lifirAAawna soo-o AAamalihi wasudda AAani alssabeeli wama kaydu firAAawna illa fee tababin |
| Literal | The skies'/space's reasons/connections so I look/see to Moses' God, and that I think/suppose (E) him (to be) a liar/denier/falsifier. And as/like that (it) was decorated/beautified to Pharaoh, his deed's bad/evil ,and he was prevention/obstruction from the way/path , and Pharaoh's plot/conspiracy is not except in destruction/loss. |
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| Yusuf Ali | "The ways and means of (reaching) the heavens, and that I may mount up to the god of Moses: But as far as I am concerned, I think (Moses) is a liar!" Thus was made alluring, in Pharaoh's eyes, the evil of his deeds, and he was hindered from the Path; and the plot of Pharaoh led to nothing but perdition (for him). |
| Pickthal | The roads of the heavens, and may look upon the god of Moses, though verily I think him a liar. Thus was the evil that he did made fairseeming unto Pharaoh, and he was debarred from the (right) way. The plot of Pharaoh ended but in ruin. |
| Arberry | the cords of the heavens, and look upon Moses' God; for I think that he is a liar.' So the evil of his deeds was decked out fair to Pharaoh, and he was barred from the way, and Pharaoh's guile came only to ruin. |
| Shakir | The means of access to the heavens, then reach the god of Musa, and I surely think him to be a liar. And thus the evil of his deed was made fairseeming to Firon, and he was turned away from the way; and the struggle of Firon was not (to end) in aught but destruction. |
| Sarwar | to the heavens and be able to climb up to the Lord of Moses. I think that Moses is lying." Thus, Pharaoh's evil deeds seemed attractive to him and prevented him from the right path. The Pharaoh's plots only led him to his own destructor. |
| Khalifa | "I want to reach the heaven, and take a look at the god of Moses. I believe he is a liar." Thus were the evil works of Pharaoh adorned in his eyes, and thus was he kept from following (the right) path. Pharaoh's scheming was truly evil. |
| Hilali/Khan | "The ways of the heavens, and I may look upon the Ilah (God) of Moosa (Moses) but verily, I think him to be a liar." Thus it was made fair-seeming, in Firauns (Pharaoh) eyes, the evil of his deeds, and he was hindered from the (Right) Path, and the plot of Firaun (Pharaoh) led to nothing but loss and destruction (for him). |
| H/K/Saheeh | The ways into the heavens so that I may look at the deity of Moses; but indeed, I think he is a liar." And thus was made attractive to Pharaoh the evil of his deed, and he was averted from the [right] way. And the plan of Pharaoh was not except in ruin. |
| Malik | an access to the heavens, so that I may see the God of Moses, I am convinced that he is lying." Thus Pharoah was seduced by his foul deeds and he turned away from the Right Way. The schemes of Pharoah led him to nothing but destruction.[37] |
| QXP | The means of access to the Heavens, and look upon the God of Moses. Behold, though, I think him a liar." Thus, goodly seemed to Pharaoh the evil of his own deeds, and so was he barred from the Path. In the end all plotting of Pharaoh led him to nothing but ruin. |
| Maulana Ali | The means of access to the heavens, then reach the God of Moses, and I surely think him to be a liar. And thus the evil of his deed was made fair-seeming to Pharaoh, and he was turned aside from the way. And the plot of Pharaoh ended in naught but ruin. |
| Free Minds | "The secrets of the heavens, and that I can take a look at the god of Moses, although I think he is a liar." Thus the evil works of Pharaoh were made to appear correct to him, and he was blocked from the path. And Pharaoh's scheming brought nothing but regret. |
| Qaribullah | the ways of heaven so that I may look upon the God of Moses, because I think that he is a liar! ' And so Pharaoh's evil deeds were made to seem fair to him, and he was barred from the Way. And Pharaoh's guile came to nothing except ruin. |
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| George Sale | the tracts of heaven, and may view the God of Moses; for I verily think him to be a liar. And thus the evil of his work was prepared for Pharaoh, and he turned aside from the right path: And the stratagems of Pharaoh ended only in loss. |
| JM Rodwell | The avenues of the heavens, and may mount to the God of Moses, for I verily deem him a liar." And thus the evil of his doings was made fair-seeming to Pharaoh, and he turned away from the path of truth; but the artifice of Pharaoh ended only in his ruin. |
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| Asad | the means of approach to the heavens - and that [thus] I may have a look at the god of Moses: [See notes on 28:6 and 28:38.] for, behold, I am indeed certain that he is a liar!" And thus, goodly seemed unto Pharaoh the evil of his own doings, and so he was barred from the path [of truth]: and Pharaoh's guile did not lead to aught but ruin. |
Ghafir 040:038
| 40:38 وقال الذي امن ياقوم اتبعون اهدكم سبيل الرشاد |
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| Transliteration | Waqala allathee amana ya qawmi ittabiAAooni ahdikum sabeela alrrashadi |
| Literal | And who believed said: "You my nation, follow me, I guide you the correct/right guidance's way/path." |
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| Yusuf Ali | The man who believed said further: "O my people! Follow me: I will lead you to the Path of Right. |
| Pickthal | And he who believed said: O my people! Follow me. I will show you the way of right conduct. |
| Arberry | Then said he who believed, 'My people, follow me, and I will guide you in the way of rectitude. |
| Shakir | And he who believed said: O my people! follow me, I will guide you to the right course; |
| Sarwar | The believing man said, "My people, follow me and I shall show you the right guidance. |
| Khalifa | The one who believed said, "O my people, follow me, and I will guide you in the right way. |
| Hilali/Khan | And the man who believed said: "O my people! Follow me, I will guide you to the way of right conduct (i.e. guide you to Allahs religion of Islamic Monotheism with which Moosa (Moses) has been sent). |
| H/K/Saheeh | And he who believed said, "O my people, follow me, I will guide you to the way of right conduct. |
| Malik | The man who was a true believer, said: "O my people! Follow me, I shall guide you to the Right Way.[38] |
| QXP | Still, the man who had believed, went on, "O My people! Follow me. I will show you the right way. |
| Maulana Ali | And he who believed said: O my people, follow me I will guide you to the right way. |
| Free Minds | And the one who believed said: "O my people, follow me, and I will guide you to the right path." |
| Qaribullah | He who was a believer said: 'Follow me, my nation, so that I may guide you to the Right Path. |
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| George Sale | And he who had believed, said, O my people, follow me: I will guide you into the right way. |
| JM Rodwell | And he who believed said, "O my people! follow me: into the right way will I guide you. |
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| Asad | Still, the man who had attained to faith went on: "O my people! Follow me: I shall guide you onto the path of rectitude! |
Ghafir 040:039
| 40:39 ياقوم انما هذه الحياة الدنيا متاع وان الاخرة هي دار القرار |
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| Transliteration | Ya qawmi innama hathihi alhayatu alddunya mataAAun wa-inna al-akhirata hiya daru alqarari |
| Literal | You my nation, truly this the life the present/worldly life (is) enjoyment , and that truly the end (other life) it is the settlement's house/home. |
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| Yusuf Ali | "O my people! This life of the present is nothing but (temporary) convenience: It is the Hereafter that is the Home that will last. |
| Pickthal | O my people! Lo! this life of the world is but a passing comfort, and lo! the Hereafter, that is the enduring home. |
| Arberry | O my people, surely this present life is but a passing enjoyment; surely the world to come is the abode of stability. |
| Shakir | O my people! this life of the world is only a (passing) enjoyment, and surely the hereafter is the abode to settle; |
| Sarwar | My people, this worldly life is only the means (to an end), but the life hereafter will be the everlasting abode. |
| Khalifa | "O my people, this first life is a temporary illusion, while the Hereafter is the eternal abode." |
| Hilali/Khan | "O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment, and verily, the Hereafter that is the home that will remain forever." |
| H/K/Saheeh | O my people, this worldly life is only [temporary] enjoyment, and indeed, the Hereafter that is the home of [permanent] settlement. |
| Malik | O my people! The life of this world is only temporary enjoyment, while the abode of hereafter is everlasting.[39] |
| QXP | My people! The life of this world is but a brief enjoyment. Whereas, behold, the Hereafter, that is the Lasting Home. |
| Maulana Ali | O my people, this life of the world is but a (passing) enjoyment, and Hereafter, that is the abode to settle. |
| Free Minds | "O my people, this worldly life is but an enjoyment, while the Hereafter is the permanent abode." |
| Qaribullah | O my nation, the life of this world is nothing but an enjoyment, but surely, the life of the Everlasting Life is the stable abode. |
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| George Sale | O my people, verily this present life is but a temporary enjoyment; but the life to come is the mansion of firm continuance. |
| JM Rodwell | O my people! this present life is only a passing joy, but the life to come is the mansion that abideth. |
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| Asad | "O my people! This worldly life is but a brief enjoyment, whereas, behold, the life to come is the home abiding. |
Ghafir 040:040
| 40:40 من عمل سيئة فلايجزى الا مثلها ومن عمل صالحا من ذكر او انثى وهو مؤمن فاولئك يدخلون الجنة يرزقون فيها بغير حساب |
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| Transliteration | Man AAamila sayyi-atan fala yujza illa mithlaha waman AAamila salihan min thakarin aw ontha wahuwa mu/minun faola-ika yadkhuloona aljannata yurzaqoona feeha bighayri hisabin |
| Literal | Who made/did a sin/crime so (he) will not be reimbursed except equal/alike to it, and who made/did correct/righteous deeds from a male or a female, and he is believing, so those they enter the Paradise, (they are) being provided for in it, without account/calculation. |
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| Yusuf Ali | "He that works evil will not be requited but by the like thereof: and he that works a righteous deed - whether man or woman - and is a Believer- such will enter the Garden (of Bliss): Therein will they have abundance without measure. |
| Pickthal | Whoso doeth an ill-deed, he will be repaid the like thereof, while whoso doeth right, whether male or female, and is a believer, (all) such will enter the Garden, where they will be nourished without stint. |
| Arberry | Whosoever does an evil deed shall be recompensed only with the like of it, but whosoever does a righteous deed, be it male or female, believing -- those shall enter Paradise, therein provided without reckoning. |
| Shakir | Whoever does an evil, he shall not be recompensed (with aught) but the like of it, and whoever does good, whether male or female, and he is a believer, these shall enter the garden, in which they shall be given sustenance without measure. |
| Sarwar | Whoever commits evil deeds will be recompensed to the same degree. The righteously striving believer, male or female, will enter Paradise wherein they will receive their sustenance without any account being kept. |
| Khalifa | Whoever commits a sin is requited for just that, and whoever works righteousness - male or female - while believing, these will enter Paradise wherein they receive provisions without any limits. |
| Hilali/Khan | "Whosoever does an evil deed, will not be requited except the like thereof, and whosoever does a righteous deed, whether male or female and is a true believer (in the Oneness of Allah), such will enter Paradise, where they will be provided therein (with all things in abundance) without limit. |
| H/K/Saheeh | Whoever does an evil deed will not be recompensed except by the like thereof; but whoever does righteousness, whether male or female, while he is a believer those will enter Paradise, being given provision therein without account. |
| Malik | The one who does evil shall be recompensed to the extent of the evil done; and the one who is a believer and does good deeds, whether man or woman, shall enter the paradise and therein receive sustenance without measure.[40] |
| QXP | There whoever has destabilized another person's life, will be repaid the like of it. And whoever has helped others, whether male or female, while believing in the Divine Values, such will enter the Garden wherein they will be blessed with sustenance without measure. |
| Maulana Ali | Whoever does evil, he is requited only with the like of it; and whoever does good, whether male or female, and he is a believer, these shall enter the Garden, to be given therein sustenance without measure. |
| Free Minds | "Whosoever does an evil deed, he will not be requited except for its equivalent, and whosoever does good, whether male or female and is a believer, then those will be admitted to Paradise, where they will receive provision without limit." |
| Qaribullah | Those who do an evil deed shall only be rewarded with its like, but those who believe and do good works, either men and women, shall enter the Gardens of Paradise and are provided for without reckoning. |
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| George Sale | Whoever worketh evil, shall only be rewarded in equal proportion to the same: But whoever worketh good, whether male or female, and is a true believer, they shall enter paradise; they shall be provided for therein superabundantly. |
| JM Rodwell | Whoso shall have wrought evil shall not be recompensed but with its like; but whoso shall have done the things that are right, whether male or female, and is a believer-these shall enter paradise: good things unreckoned shall they enjoy therein. |
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| Asad | [There,] anyone who has done a bad deed will be requited with no more than the like thereof, whereas anyone, be it man or woman, who has done righteous deeds and is a believer withal - all such will enter paradise, wherein they shall be blest with good beyond all reckoning! [I.e., beyond any earthly imagination. The concept of rizq (expressed in the verb yurzaqun) has here its full significance of all that is good and of benefit to a living being, comprising things material as well as intellectual and spiritual; hence my rendering of yurzaqun (lit., "they will be given sustenance") as "they shall be blest with good".] |
Ghafir 040:041
| 40:41 وياقوم مالي ادعوكم الى النجاة وتدعونني الى النار |
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| Transliteration | Waya qawmi malee adAAookum ila alnnajati watadAAoonanee ila alnnari |
| Literal | And you my nation, why (is it) for me (that) I call you to the salvation/rescue , and you call me (E) to the fire . |
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| Yusuf Ali | "And O my people! How (strange) it is for me to call you to Salvation while ye call me to the Fire! |
| Pickthal | And, O my people! What aileth me that I call you unto deliverance when ye call me unto the Fire? |
| Arberry | O my people, how is it with me, that I call you to salvation, and you call me to the Fire? |
| Shakir | And, O my people! how is it that I call you to salvation and you call me to the fire? |
| Sarwar | My people, "How strange is it that I invite you to salvation when you invite me to the fire. |
| Khalifa | "O my people, while I invite you to be saved, you invite me to the hellfire. |
| Hilali/Khan | "And O my people! How is it that I call you to salvation while you call me to the Fire! |
| H/K/Saheeh | And O my people, how is it that I invite you to salvation while you invite me to the Fire? |
| Malik | And O my people! How is it that I call you to salvation, while you call me to the fire?[41] |
| QXP | O My people! What is my personal benefit that I call you to freedom from grief whereas you invite me to the Fire? |
| Maulana Ali | And, O my people, how is it that I call you to salvation and you call me to the Fire? |
| Free Minds | "And, O my people, why is it that I invite you to salvation, while you invite me to the Fire!" |
| Qaribullah | My nation, how is it that I call you to salvation and you call me to the Fire? |
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| George Sale | And, O my people, as for me, I invite you to salvation; but ye invite me to hell fire: |
| JM Rodwell | And, O my people! how is it that I bid you to salvation, but that ye bid me to the fire? |
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| Asad | "And, O my people, how is it that I summon you to salvation, the while you summon me to the fire? [Lit., "what is the matter with me": an expression of astonishment at the incongruity of the two attitudes referred to in the sequence.] |
Ghafir 040:042
| 40:42 تدعونني لاكفر بالله واشرك به ماليس لي به علم وانا ادعوكم الى العزيز الغفار |
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| Transliteration | TadAAoonanee li-akfura biAllahi waoshrika bihi ma laysa lee bihi AAilmun waana adAAookum ila alAAazeezi alghaffari |
| Literal | You call me (E) to disbelieve with God, and I share/make partners with Him, what is not for me with it knowledge, and I call you to the glorious/mighty , the forgiving often/forgiver. |
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| Yusuf Ali | "Ye do call upon me to blaspheme against Allah, and to join with Him partners of whom I have no knowledge; and I call you to the Exalted in Power, Who forgives again and again!" |
| Pickthal | Ye call me to disbelieve in Allah and ascribe unto Him as partners that whereof I have no knowledge, while I call you unto the Mighty, the Forgiver. |
| Arberry | You call me to disbelieve in God, and to associate with Him that whereof I have no knowledge, while I call you to the All-mighty, the All-forgiving. |
| Shakir | You call on me that I should disbelieve in Allah and associate with Him that of which I have no knowledge, and I call you to the Mighty, the most Forgiving; |
| Sarwar | You call me to disbelieve in God and to believe other things equal to Him about which I have no knowledge. I call you to the Majestic and All-forgiving One. |
| Khalifa | "You invite me to be unappreciative of GOD, and to set up beside Him idols that I do not recognize. I am inviting you to the Almighty, the Forgiver. |
| Hilali/Khan | "You invite me to disbelieve in Allah (and in His Oneness), and to join partners in worship with Him; of which I have no knowledge, and I invite you to the All-Mighty, the Oft-Forgiving! |
| H/K/Saheeh | You invite me to disbelieve in Allah and associate with Him that of which I have no knowledge, and I invite you to the Exalted in Might, the Perpetual Forgiver. |
| Malik | You bid me to deny Allah and worship other gods I know nothing of; while I bid you to worship the All-Mighty, the All- Forgiving.[42] |
| QXP | You call me to disbelieve in Allah and accept authorities besides Him, a concept that holds no ground before what I know. On the other hand, I invite you to the Almighty, the Consistent Absolver of human faults and imperfections. |
| Maulana Ali | You call me to disbelieve in Allah and to associate with Him that of which I have no knowledge, and I call you to the Mighty, the Forgiving. |
| Free Minds | "You invite me to reject God, and place partners beside Him that I have no knowledge of, and I am inviting you to the Noble, the Forgiver." |
| Qaribullah | You call me to disbelieve in Allah and to associate with Him that of which I know nothing; while I call you to the Almighty, the Forgiving. |
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| George Sale | Ye invite me to deny God, and to associate with him that whereof I have no knowledge; but I invite you to the most mighty, the forgiver of sins. |
| JM Rodwell | Ye invite me to deny God, and to join with him gods of whom I know nothing; but I invite you to the Mighty, the Forgiving. |
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| Asad | - [for] you call upon me to deny [the oneness of] God and to ascribe a share in His divinity to aught of which I cannot [possibly] have any knowledge the while I summon you to [a cognition of] the Almighty, the All-Forgiving! [I.e., because there is no reality whatsoever in those supposedly "divine" beings or forces (Zamakhshari).] |
Ghafir 040:043
| 40:43 لاجرم انما تدعونني اليه ليس له دعوة في الدنيا ولافي الاخرة وان مردنا الى الله وان المسرفين هم اصحاب النار |
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| Transliteration | La jarama annama tadAAoonanee ilayhi laysa lahu daAAwatun fee alddunya wala fee al-akhirati waanna maraddana ila Allahi waanna almusrifeena hum as-habu alnnari |
| Literal | Undoutably/certainly that what you call me (E) to it, a call/request/prayer is not for him/it in the present world and nor in the end (other life), and that (E) our return (is) to God, and that (E) the wasters/extravagators , they are the fire's friends/company . |
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| Yusuf Ali | "Without doubt ye do call me to one who is not fit to be called to, whether in this world, or in the Hereafter; our return will be to Allah; and the Transgressors will be Companions of the Fire! |
| Pickthal | Assuredly that whereunto ye call me hath no claim in the world or in the Hereafter, and our return will be unto Allah, and the prodigals will be owners of the Fire. |
| Arberry | No doubt that what you call me to has no call heard, in this world or in the world to come, that to God we return, and that the prodigal are the inhabitants of the Fire. |
| Shakir | No doubt that what you call me to has no title to be called to in this world, nor in the hereafter, and that our turning back is to Allah, and that the extravagant are the inmates of the fire; |
| Sarwar | The idols to which you invite me certainly have no claim to be deities in this world or in the life to come. Our return is to God and the transgressors will be the dwellers of hell fire. |
| Khalifa | "There is no doubt that what you invite me to do has no basis in this world, nor in the Hereafter, that our ultimate return is to GOD, and that the transgressors have incurred the hellfire. |
| Hilali/Khan | "No doubt you call me to (worship) one who cannot grant (me) my request (or respond to my invocation) in this world or in the Hereafter. And our return will be to Allah, and Al-Musrifoon (i.e. polytheists and arrogants, those who commit great sins, the transgressors of Allahs set limits)! They shall be the dwellers of the Fire! |
| H/K/Saheeh | Assuredly, that to which you invite me has no [response to a] supplication in this world or in the Hereafter; and indeed, our return is to Allah, and indeed, the transgressors will be companions of the Fire. |
| Malik | No doubt you call me towards those who can be invoked neither in this world nor in the hereafter. In fact, we all have to return back to Allah and the transgressors are the ones who shall go to hell.[43] |
| QXP | No doubt you invite me to that calling upon which is an exercise in futility in this world and in the Hereafter. In fact unto Allah is our return and they who waste their human potential shall be companions of the Fire. |
| Maulana Ali | Without doubt that which you call me to has no title to be called to in this world, or in the hereafter, and our return is to Allah, and the prodigals are companions of the Fire. |
| Free Minds | "There is no doubt that what you invite me to has no basis in this world, nor in the Hereafter. And our ultimate return will be to God, and that the transgressors will be the dwellers if the Fire." |
| Qaribullah | There is no doubt that what you call me to has neither a call in this world, nor in the Everlasting Life. To Allah we shall return, and the excessive sinners are the inhabitants of the Fire. |
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| George Sale | There is no doubt but that the false gods to which ye invite me, deserve not to be invoked, either in this world or in the next; and that we must return unto God; and that the transgressors shall be the inhabitants of hell fire: |
| JM Rodwell | No doubt is there that they to whom ye invite me are not to be invoked either in this world or in the world to come: and that unto God is our return, and that the transgressors shall be the inmates of the fire. |
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| Asad | "There is no doubt that what you summon me to is something that has no claim to being invoked either in this world or in the life to come - as [there is no doubt] that unto God is our return, and that they who have wasted their own selves shall find themselves in the fire: |
Ghafir 040:044
| 40:44 فستذكرون مااقول لكم وافوض امري الى الله ان الله بصير بالعباد |
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| Transliteration | Fasatathkuroona ma aqoolu lakum waofawwidu amree ila Allahi inna Allaha baseerun bialAAibadi |
| Literal | So you will remember what I say to you, and I authorize/entrust/empower my matter/affair to God, that truly God (is) seeing/knowing/understanding with the worshippers/slaves . |
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| Yusuf Ali | "Soon will ye remember what I say to you (now), My (own) affair I commit to Allah: for Allah (ever) watches over His Servants." |
| Pickthal | And ye will remember what I say unto you. I confide my cause unto Allah. Lo! Allah is Seer of (His) slaves. |
| Arberry | You will remember what I say to you. I commit my affair to God; surely God sees His servants.' |
| Shakir | So you shall remember what I say to you, and I entrust my affair to Allah, Surely Allah sees the servants. |
| Sarwar | You will soon recall what I have told you. I entrust God with my affairs. God is Well Aware of His servants.". |
| Khalifa | "Some day you will remember what I am telling you now. I leave the judgment of this matter to GOD; GOD is the Seer of all the people." |
| Hilali/Khan | "And you will remember what I am telling you, and my affair I leave it to Allah. Verily, Allah is the All-Seer of (His) slaves." |
| H/K/Saheeh | And you will remember what I [now] say to you, and I entrust my affair to Allah. Indeed, Allah is Seeing of [His] servants." |
| Malik | So bear in mind what I have told you, I am entrusting my affairs to Allah, surely Allah is ever watchful over His servants."[44] |
| QXP | Sometime in the future you will remember what I am saying to you now. I commit my affair to Allah, for, verily, Allah is Seer of His servants." |
| Maulana Ali | So you will remember what I say to you, and I entrust my affair to Allah. Surely Allah is Seer of the servants. |
| Free Minds | "You will come to remember what I am telling you, and I leave my affair in this matter to God; God is the Seer of the servants." |
| Qaribullah | You will remember what I say to you. To Allah I commit my affair, surely, Allah sees His worshipers. ' |
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| George Sale | And ye shall then remember what I now say unto you. And I commit my affair unto God: For God regardeth his servants. |
| JM Rodwell | Then shall ye remember what I am saying unto you: and to God commit I my case: Verily, God beholdeth his servants." |
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| Asad | and at that time you will [have cause to] remember what I am telling you [now]. "But [as for me,] I commit myself unto God: for, verily, God sees all that is in [the hearts of] His servants." |
Ghafir 040:045
| 40:45 فوقاه الله سيئات مامكروا وحاق بال فرعون سوء العذاب |
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| Transliteration | Fawaqahu Allahu sayyi-ati ma makaroo wahaqa bi-ali firAAawna soo-o alAAathabi |
| Literal | So God protected/preserved him (from) what they plotted/conspired (in) sins/crimes, and was surrounded/encircled with Pharaoh's family, the torture's bad/evil/harm.343 |
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| Yusuf Ali | Then Allah saved him from (every) ill that they plotted (against him), but the burnt of the Penalty encompassed on all sides the People of Pharaoh. |
| Pickthal | So Allah warded off from him the evils which they plotted, while a dreadful doom encompassed Pharaoh's folk, |
| Arberry | So God guarded him against the evil things of their devising, and there encompassed the folk of Pharaoh the evil chastisement, |
| Shakir | So Allah protected him from the evil (consequences) of what they planned, and the most evil punishment overtook Firon's people: |
| Sarwar | God protected him against their evil plans and the people of the Pharaoh were struck by the most horrible torment. |
| Khalifa | GOD then protected him from their evil schemes, while the people of Pharaoh have incurred the worst retribution. |
| Hilali/Khan | So Allah saved him from the evils that they plotted (against him), while an evil torment encompassed Firauns (Pharaoh) people. |
| H/K/Saheeh | So Allah protected him from the evils they plotted, and the people of Pharaoh were enveloped by the worst of punishment |
| Malik | So Allah saved that believer from all those evil plots that the people devised against him, and the people of Pharoah were overtaken by a horrible scourge.[45] |
| QXP | And Allah protected him from their evil scheming while suffering was to surround Pharaoh's people. |
| Maulana Ali | So Allah protected him from the evil that they planned; and evil chastisement overtook Pharaoh’s people -- |
| Free Minds | So God protected him from the evil of what they schemed, while the people of Pharaoh have incurred the worst retribution. |
| Qaribullah | Allah saved him from the evils that they devised, and an evil punishment encompassed Pharaoh's people. |
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| George Sale | Wherefore God delivered him from the evils which they had devised; and a grievous punishment encompassed the people of Pharaoh. |
| JM Rodwell | So God preserved him from the evils which they had planned, and the woe of the punishment encompassed the people of Pharaoh. |
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| Asad | And God preserved him from the evil of their scheming, whereas suffering vile was to encompass Pharaoh's folk: |
Ghafir 040:046
| 40:46 النار يعرضون عليها غدوا وعشيا ويوم تقوم الساعة ادخلوا ال فرعون اشد العذاب |
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| Transliteration | Alnnaru yuAAradoona AAalayha ghuduwwan waAAashiyyan wayawma taqoomu alssaAAatu adkhiloo ala firAAawna ashadda alAAathabi |
| Literal | The fire they are being displayed/exhibited on (to) it, (at) early morning and (at) evening/first darkness , and a day/time the Hour/Resurrection starts Pharaoh's family enter (in) the torture's strongest. |
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| Yusuf Ali | In front of the Fire will they be brought, morning and evening: And (the sentence will be) on the Day that Judgment will be established: "Cast ye the People of Pharaoh into the severest Penalty!" |
| Pickthal | The Fire; they are exposed to it morning and evening; and on the day when the Hour upriseth (it is said): Cause Pharaoh's folk to enter the most awful doom. |
| Arberry | the Fire, to which they shall be exposed morning and evening; and on the day when the Hour is come: 'Admit the folk of Pharaoh into the most terrible chastisement!' |
| Shakir | The fire; they shall be brought before it (every) morning and evening and on the day when the hour shall come to pass: Make Firon's people enter the severest chastisement. |
| Sarwar | They will be exposed to the fire in the mornings and the evenings and on the Day of Judgment, they will be told, "People of the Pharaoh, suffer the most severe torment.". |
| Khalifa | The Hell will be shown to them day and night, and on the Day of Resurrection: "Admit Pharaoh's people into the worst retribution." |
| Hilali/Khan | The Fire; they are exposed to it, morning and afternoon, and on the Day when the Hour will be established (it will be said to the angels): "Cause Firauns (Pharaoh) people to enter the severest torment!" |
| H/K/Saheeh | The Fire, they are exposed to it morning and evening. And the Day the Hour appears [it will be said], "Make the people of Pharaoh enter the severest punishment." |
| Malik | It is the fire of hell before which they are presented morning and evening, and on the Day when the time of their Judgment will come, it will be commanded: "Make the people of Pharoah (Pharaoh) to enter the severest punishment."[46] |
| QXP | The Fire which they had been warned, day-in and day-out and then faced it (as long as they lived in this world.) And on the Day when the Hour dawns, it will be said, "Cast Pharaoh's folk into the toughest penalty." (7:133), (28:42). |
| Maulana Ali | The Fire. They are brought before it (every) morning and evening, and on the day when the Hour comes to pass: Make Pharaoh’s people enter the severest chastisement. |
| Free Minds | The Fire, which they will be exposed to morning and evening, and on the Day when the Hour is established: "Admit the people of Pharaoh into the most severe of the retribution." |
| Qaribullah | (Before) the Fire they shall be exposed morning and evening, and on the Day when the Hour comes, (it will be said): 'Admit the family of Pharaoh into the most terrible punishment! ' |
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| George Sale | They shall be exposed to the fire of hell morning and evening: And the day whereon the hour of judgement shall come, it shall be said unto them, enter O people of Pharaoh, into a most severe torment. |
| JM Rodwell | It is the fire to which they shall be exposed morning and evening, and on the day when "the Hour" shall arrive-"Bring in the people of Pharaoh into the severest punishment." |
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| Asad | the fire [of the hereafter - that fire] which they had been made to contemplate [in vain], morning and evening: [I.e., of which they had been warned, day-in and day-out, by prophets and believers like the one spoken of in this passage.] for on the Day when the Last Hour dawns [God will say], "Make Pharaoh's folk enter upon suffering most severe!" |
Ghafir 040:047
| 40:47 واذ يتحاجون في النار فيقول الضعفاء للذين استكبروا انا كنا لكم تبعا فهل انتم مغنون عنا نصيبا من النار |
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| Transliteration | Wa-ith yatahajjoona fee alnnari fayaqoolu aldduAAafao lillatheena istakbaroo inna kunna lakum tabaAAan fahal antum mughnoona AAanna naseeban mina alnnari |
| Literal | And when they argue/quarrel in the fire , so the weak say to those who became arrogant: "That we, we were for you following, so are you enriching/sufficing from us a share from the fire ?" |
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| Yusuf Ali | Behold, they will dispute with each other in the Fire! The weak ones (who followed) will say to those who had been arrogant, "We but followed you: Can ye then take (on yourselves) from us some share of the Fire? |
| Pickthal | And when they wrangle in the Fire, the weak say unto those who were proud: Lo! we were a following unto you; will ye therefor rid us of a portion of the Fire? |
| Arberry | And when they argue one with the other in the Fire, and the weak say unto those who waxed proud, 'Why, we were your followers; will you avail us now against any part of the Fire?' |
| Shakir | And when they shall contend one with another in the fire, then the weak shall say to those who were proud: Surely we were your followers; will you then avert from us a portion of the fire? |
| Sarwar | During a dispute in the fire, the suppressed ones will say to those who had dominated them, "We were your followers. Can you now relieve us of our suffering in the fire?". |
| Khalifa | As they argue in Hell, the followers will say to their leaders, "We used to be your followers, can you spare us any part of this Hell?" |
| Hilali/Khan | And, when they will dispute in the Fire, the weak will say to those who were arrogant; "Verily! We followed you, can you then take from us some portion of the Fire?" |
| H/K/Saheeh | And [mention] when they will argue within the Fire, and the weak will say to those who had been arrogant, "Indeed, we were [only] your followers, so will you relieve us of a share of the Fire?" |
| Malik | Then imagine that time when these people will start arguing with each other in the fire, and the weak followers will say to the arrogant leaders: "We were your followers: can you now save us from some of these flames?"[47] |
| QXP | And behold! They will dispute with each other in the Fire. The commoners will say to the leaders, "Behold, we were following you. Can you, then, take away some of the Fire from us?" (14:21), (33:67), (34:32), (37:27-29), (38:60). |
| Maulana Ali | And when they contend one with another in the Fire, the weak saying to those who were proud: Surely we were your followers; will you then avert from us a portion of the Fire? |
| Free Minds | And when they argue in Hell, the weak will say to those who were arrogant: "We used to be your followers, can you take from us any portion of the Fire?" |
| Qaribullah | And when they argue with one another in Hell, the weak will say to the proud: 'We were your followers, will you help us against any share of the Fire? ' |
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| George Sale | And think on the time when the infidels shall dispute together in hell fire; and the weak shall say unto those who behaved with arrogance, verily we were your followers: Will ye, therefore, relieve us from any part of this fire? |
| JM Rodwell | And when they shall wrangle together in the fire, the weak shall say to those who had borne themselves so proudly, "It is you we followed: will ye therefore relieve us from aught of the fire?" |
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| Asad | AND LO! They [who in life were wont to deny the truth] will contend with one another in the fire [of the hereafter]; and then the weak will say unto those who had gloried in their arrogance, "Behold, we were but your followers: can you, then, relieve us of some [of our] share of this fire?" [Cf. 14:21 and the corresponding notes.] - |
Ghafir 040:048
| 40:48 قال الذين استكبروا انا كل فيها ان الله قد حكم بين العباد |
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| Transliteration | Qala allatheena istakbaroo inna kullun feeha inna Allaha qad hakama bayna alAAibadi |
| Literal | Those who became arrogant said: "We (E) all/each (are) in it, that truly God had judged/ruled between the worshippers/slaves ." |
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| Yusuf Ali | Those who had been arrogant will say: "We are all in this (Fire)! Truly, Allah has judged between (his) Servants!" |
| Pickthal | Those who were proud say: Lo! we are all (together) herein. Lo! Allah hath judged between (His) slaves. |
| Arberry | Then those who waxed proud shall say, 'Every one of us is in it; indeed, God already has passed judgment between His servants.' |
| Shakir | Those who were proud shall say: Surely we are all in it: surely Allah has judged between the servants. |
| Sarwar | The ones who had dominated them will say, "All of us are now in hell. God has already issued His Judgment of His servants (and no one can change this).". |
| Khalifa | The leaders will say, "We are all in this together. GOD has judged among the people." |
| Hilali/Khan | Those who were arrogant will say: "We are all (together) in this (Fire)! Verily Allah has judged between (His) slaves!" |
| H/K/Saheeh | Those who had been arrogant will say, "Indeed, all [of us] are in it. Indeed, Allah has judged between the servants." |
| Malik | The arrogant leaders will reply: "We are all in it together! Allah has already judged between His servants."[48] |
| QXP | The leaders will respond, "Behold, we are all in it together. Verily, Allah has judged between His servants." |
| Maulana Ali | Those who were proud say: Now we are all in it: Allah has indeed judged between the servants. |
| Free Minds | Those who were arrogant will Say: "We are all in it together, for God has passed judgment upon the servants." |
| Qaribullah | But those who were proud will reply: 'All of us are in it (Hell). Allah has judged between His worshipers. ' |
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| George Sale | Those who behaved with arrogance shall answer, verily we are all doomed to suffer therein: For God hath now judged between his servants. |
| JM Rodwell | And those proud ones shall say, "Verily we are all in it; for now hath God judged between his servants." |
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| Asad | [to which] they who had [once] been arrogant will reply, "Behold, we are all in it [together]! Verily, God has judged between His creatures!" |
Ghafir 040:049
| 40:49 وقال الذين في النار لخزنة جهنم ادعوا ربكم يخفف عنا يوما من العذاب |
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| Transliteration | Waqala allatheena fee alnnari likhazanati jahannama odAAoo rabbakum yukhaffif AAanna yawman mina alAAathabi |
| Literal | And those in the fire said to Hell's safe keepers: "Call your Lord, (to) reduce/lighten from us a day from the torture." |
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| Yusuf Ali | Those in the Fire will say to the Keepers of Hell: "Pray to your Lord to lighten us the Penalty for a day (at least)!" |
| Pickthal | And those in the Fire say unto the guards of hell: Entreat your Lord that He relieve us of a day of the torment. |
| Arberry | And those who are in the Fire will say to the keepers of Gehenna, 'Call on your Lord, to lighten for us one day of the chastisement!' |
| Shakir | And those who are in the fire shall say to the keepers of hell: Call upon your Lord that He may lighten to us one day of the punishment. |
| Sarwar | The dwellers of hell fire will ask its keepers, "Pray to your Lord to relieve us from the torment at least for one day". |
| Khalifa | Those in the hellfire will say to the guardians of Hell, "Call upon your Lord to reduce the retribution for us, for even one day." |
| Hilali/Khan | And those in the Fire will say to the keepers (angels) of Hell: "Call upon your Lord to lighten for us the torment for a day!" |
| H/K/Saheeh | And those in the Fire will say to the keepers of Hell, "Supplicate your Lord to lighten for us a day from the punishment." |
| Malik | Also imagine when the dwellers of fire will ask the Keepers of hell: "Pray to your Lord for relieving our punishment at least for one day!"[49] |
| QXP | And those in the Fire will say to the keepers of Hell, "Ask your Lord that He lighten for us one day of this torment." |
| Maulana Ali | And those in the Fire will say to the guards of hell: Pray to your Lord to lighten our chastisement for a day. |
| Free Minds | And those who are in Fire will say to the guardians of Hell: "Call upon your Lord to reduce for us the retribution, by just one day!" |
| Qaribullah | And those in the Fire will say to the keepers of Gehenna (Hell): 'Call your Lord to lessen our punishment for one day! ' |
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| George Sale | And they who shall be in the fire, shall say unto the keepers of hell, call ye on your Lord, that He would ease us, for one day, from this punishment. |
| JM Rodwell | And they who are in the fire shall say to the keepers of Hell, "Implore your Lord that he would give us ease but for one day from this torment." |
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| Asad | And they who are in the fire will say to the keepers of hell, [I.e., the angelic forces that are to watch over the suffering of the sinners in the hereafter: perhaps an allegory of the belated awakening of the latters' conscience.] "Pray unto your Sustainer that He lighten, [though it be] for one day [only], this suffering of ours!" |
Ghafir 040:050
| 40:50 قالوا اولم تك تاتيكم رسلكم بالبينات قالوا بلى قالوا فادعوا ومادعاء الكافرين الا في ضلال |
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| Transliteration | Qaloo awa lam taku ta/teekum rusulukum bialbayyinati qaloo bala qaloo faodAAoo wama duAAao alkafireena illa fee dalalin |
| Literal | They said: "Were your messengers not being coming to you with the evidences?" They said: "Yes/certainly." They said: "So call, and the disbelievers' call/prayer (is) not except in misguidance." |
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| Yusuf Ali | They will say: "Did there not come to you your messengers with Clear Signs?" They will say, "Yes". They will reply, "Then pray (as ye like)! But the prayer of those without Faith is nothing but (futile wandering) in (mazes of) error!" |
| Pickthal | They say: Came not your messengers unto you with clear proofs? They say: Yea, verily. They say: Then do ye pray, although the prayer of disbelievers is in vain. |
| Arberry | They shall say, 'Did not your Messengers bring you the clear signs?' They shall say, 'Yes indeed.' They shall say, 'Then do you call!' But the calling of the unbelievers is only in error. |
| Shakir | They shall say: Did not your messengers come to you with clear arguments? They shall say: Yea. They shall say: Then call. And the call of the unbelievers is only in error. |
| Sarwar | The keepers will ask them, "Did your Messengers not come to you with illustrious evidence (of the Truth)? They will reply, "Yes, they did." The keepers will then say, "You may pray but the prayer of the disbelievers will not be answered". |
| Khalifa | They will say, "Did you not receive your messengers who delivered to you clear messages?" They will reply, "Yes we did." They will say, "Then implore (as much as you wish); the imploring of the disbelievers is always in vain." |
| Hilali/Khan | They will say: "Did there not come to you, your Messengers with (clear) evidences and signs? They will say: "Yes." They will reply: "Then call (as you like)! And the invocation of the disbelievers is nothing but in error!" |
| H/K/Saheeh | They will say, "Did there not come to you your messengers with clear proofs?" They will say, "Yes." They will reply, "Then supplicate [yourselves], but the supplication of the disbelievers is not except in error." |
| Malik | The Keepers of hell will ask: "Did there not come to you Messengers with clear revelations?" "Yes," they will answer. The Keepers of hell will say: "Then pray yourselves." But vain shall be the prayer of the disbelievers.[50] |
| QXP | But (the keepers) will say, "Is it not that your Messengers came to you with all evidence of the Truth?" They will answer, "Yes, indeed." And the keepers will respond, "Pray, then! But the prayer of those without Faith is nothing but futile wandering." |
| Maulana Ali | They will say: Did not your messengers come to you with clear arguments? They will say: Yea. They will say: Then pray. And the prayer of the disbelievers goes astray. |
| Free Minds | They will Say: "Did not your messengers come to you with proofs?" They will reply: "Yes." They will Say: "Then call out, for the call of the rejecters is nothing but in vain." |
| Qaribullah | But they will say: 'Did your Messengers not come to you with clear signs? ' 'Yes indeed, ' they will answer. And they will reply: 'Then you call. ' But the calling of the unbelievers is only in error. |
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| George Sale | They shall answer, did not your Apostles come unto you with evident proofs? They shall say, yea. The keepers shall reply, do ye therefore call on God: But the calling of the unbelievers on Him shall be only in vain. |
| JM Rodwell | They shall say, "Came not your apostles to you with the tokens?" They shall say, "Yes." They shall say, "Cry ye then aloud for help:" but the cry of the unbelievers shall be only in vain. |
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| Asad | [But the keepers of hell] will ask, "Is it not [true] that your apostles came unto you with all evidence of the truth?" Those [in the fire] will reply, "Yea, indeed." [And the keepers of hell] will say, "Pray, then!" - for the prayer of those who deny the truth cannot lead to aught but delusion. [According to the classical commentators, this answer implies no more than a refusal on the part of the "keepers of hell" to intercede for the doomed sinners, telling them, as it were, "Pray yourselves, if you can." It seems to me, however, that we have here an indirect allusion to the sinners' erstwhile, blasphemous devotion to false objects of worship and false values - the meaning being, "Pray now to those imaginary powers to which you were wont to ascribe a share in God's divinity, and see whether they can help you!" This interpretation finds support in the next sentence, which speaks of the delusion (dalal) inherent in the prayers of "those who deny the truth", i.e., during their life on earth - for, obviously, on the Day of Judgment all such delusions will have disappeared.] |
Ghafir 040:051
| 40:51 انا لننصر رسلنا والذين امنوا في الحياة الدنيا ويوم يقوم الاشهاد |
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| Transliteration | Inna lanansuru rusulana waallatheena amanoo fee alhayati alddunya wayawma yaqoomu al-ashhadu |
| Literal | We (E), We give victory/aid (to) Our messengers and those who believed in the life the present/worldly life, and a day/time the witnesses/testifiers stand/get up . |
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| Yusuf Ali | We will, without doubt, help our messengers and those who believe, (both) in this world's life and on the Day when the Witnesses will stand forth,- |
| Pickthal | Lo! We verily do help Our messengers, and those who believe, in the life of the world and on the day when the witnesses arise, |
| Arberry | Surely We shall help Our Messengers and those who have believed, in the present life, and upon the day when the witnesses arise, |
| Shakir | Most surely We help Our messengers, and those who believe, in this world's life and on the day when the witnesses shall stand |
| Sarwar | We shall help Our Messengers and the believers, in this life and on the day when witness will come forward. |
| Khalifa | Most assuredly, we will give victory to our messengers and to those who believe, both in this world and on the day the witnesses are summoned. |
| Hilali/Khan | Verily, We will indeed make victorious Our Messengers and those who believe (in the Oneness of Allah Islamic Monotheism) in this worlds life and on the Day when the witnesses will stand forth, (i.e. Day of Resurrection), |
| H/K/Saheeh | Indeed, We will support Our messengers and those who believe during the life of this world and on the Day when the witnesses will stand |
| Malik | We surely will help Our Messengers and the believers both in this world’s life and on the Day when the witnesses will take a stand to testify.[51] |
| QXP | Behold, We verily do help Our Messengers and those who truly attain belief, in this world and also on the Day when the witnesses shall stand up. (On the Resurrection Day the humans will have a newly awakened consciousness within themselves witnessing the Truth). |
| Maulana Ali | We certainly help Our messengers, and those who believe, in this world’s life and on the day when the witnesses arise -- |
| Free Minds | We will indeed grant victory to Our messengers and to those who believed in the worldly life, and on the Day when the witnesses will rise. |
| Qaribullah | Surely, We shall help Our Messengers and the believers both in this world and on the Day when the witnesses rise. |
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| George Sale | We will surely assist our Apostles, and those who believe, in this present life, and on the day whereon the witnesses shall stand forth: |
| JM Rodwell | Assuredly, in this present life will we succour our apostles and those who shall have believed, and on the day when the witnesses shall stand forth; |
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| Asad | BEHOLD, We shall indeed succour Our apostles and those who have attained to faith, [both] in this world's life and on the Day when all the witnesses shall stand up [See note on 39:69.] - |
Ghafir 040:052
| 40:52 يوم لاينفع الظالمين معذرتهم ولهم اللعنة ولهم سوء الدار |
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| Transliteration | Yawma la yanfaAAu alththalimeena maAAthiratuhum walahumu allaAAnatu walahum soo-o alddari |
| Literal | A day/time, the unjust/oppressive, their apologies/excuses do not benefit (them), and for them (is) the curse/torture, and for them the house's/home's bad/evil/harm. |
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| Yusuf Ali | The Day when no profit will it be to Wrong-doers to present their excuses, but they will (only) have the Curse and the Home of Misery. |
| Pickthal | The day when their excuse availeth not the evil-doers, and theirs is the curse, and theirs the ill abode. |
| Arberry | upon the day when their excuses shall not profit the evildoers, and theirs shall be the curse, and theirs the evil abode. |
| Shakir | The day on which their excuse shall not benefit the unjust, and for them is curse and for them is the evil abode. |
| Sarwar | The excuses of the unjust will be of no benefit to them on that day. They will be condemned to live in a most terrible abode. |
| Khalifa | On that day, the apologies of the disbelievers will not benefit them. They have incurred condemnation; they have incurred the worst destiny. |
| Hilali/Khan | The Day when their excuses will be of no profit to Zalimoon (polytheists, wrong-doers and disbelievers in the Oneness of Allah). Theirs will be the curse, and theirs will be the evil abode (i.e. painful torment in Hell-fire). |
| H/K/Saheeh | The Day their excuse will not benefit the wrongdoers, and they will have the curse, and they will have the worst home. |
| Malik | On that Day, no excuses shall avail the wrongdoers. The curse shall be their lot and the worst place will be their home.[52] |
| QXP | The Day their excuses will not avail the oppressors, and theirs will be a removal from Divine Grace, and for them is but the home of misery. |
| Maulana Ali | The day on which their excuse will not benefit the unjust, and for them is a curse and for them is the evil abode. |
| Free Minds | A Day when excuses will be of no help to the transgressors, and they will be cursed, and they will have the worst abode. |
| Qaribullah | On that Day no excuse will benefit the harmdoers. Theirs shall be the curse, and an evil lodging. |
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| George Sale | A day, whereon the excuse of the unbelievers shall not avail them; but a curse shall attend them, and a wretched abode. |
| JM Rodwell | A day whereon the plea of the evil doers shall not avail them; but theirs shall be a curse, and theirs the woe of the abode in Hell. |
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| Asad | the Day when their excuses will be of no avail to the evildoers, seeing that their lot will be rejection from all that is good, and a woeful hereafter. [Lit., "the evil of the [otherworldly] abode". As regards the term lanah, its primary significance is "estrangement" or "rejection"; in Quranic terminology it denotes "rejection from all that is good" (Lisan al-Arab) and, specifically, "estrangement from God's grace" (Zamakhshari).] |
Ghafir 040:053
| 40:53 ولقد اتينا موسى الهدى واورثنا بني اسرائيل الكتاب |
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| Transliteration | Walaqad atayna moosa alhuda waawrathna banee isra-eela alkitaba |
| Literal | And We had (E) given Moses the guidance, and We made Israel's sons and daughters inherit The Book . |
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| Yusuf Ali | We did aforetime give Moses the (Book of) Guidance, and We gave the book in inheritance to the Children of Israel,- |
| Pickthal | And We verily gave Moses the guidance, and We caused the Children of Israel to inherit the Scripture, |
| Arberry | We also gave Moses the guidance, and We bequeathed upon the Children of Israel the Book |
| Shakir | And certainly We gave Musa the guidance, and We made the children of Israel inherit the Book, |
| Sarwar | To Moses We had given guidance and to the children of Israel We had given the Book |
| Khalifa | We have given Moses the guidance, and made the Children of Israel inherit the scripture. |
| Hilali/Khan | And, indeed We gave Moosa (Moses) the guidance, and We caused the Children of Israel to inherit the Scripture (i.e. the Taurat (Torah)), |
| H/K/Saheeh | And We had certainly given Moses guidance, and We caused the Children of Israel to inherit the Scripture |
| Malik | As you can see We gave Moses the Book of guidance and We made the Children of Israel to inherit that Book,[53] |
| QXP | And indeed such was the history of Moses whom We gave the Guidance and thus made the Children of Israel inherit the Scripture. |
| Maulana Ali | And We indeed gave Moses the guidance, and We made the Children of Israel inherit the Book -- |
| Free Minds | And We have given Moses the guidance, and We made the Children of Israel inherit the Scripture. |
| Qaribullah | We gave Moses the Guidance and bequeathed upon the Children of Israel the Book |
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| George Sale | We heretofore gave unto Moses a direction: And We left as an inheritance unto the children of Israel the book of the law; |
| JM Rodwell | And of old gave we Moses the guidance, and we made the children of Israel the heritors of the Book,- |
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| Asad | And, indeed, We bestowed aforetime [Our] guidance on Moses, and [thus] made the children of Israel heirs to the divine writ [revealed to him] |
Ghafir 040:054
| 40:54 هدى وذكرى لاولي الالباب |
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| Transliteration | Hudan wathikra li-olee al-albabi |
| Literal | Guidance and a remembrance/reminder to (owners) of the pure hearts/minds . |
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| Yusuf Ali | A Guide and a Message to men of Understanding. |
| Pickthal | A guide and a reminder for men of understanding. |
| Arberry | for a guidance and for a reminder to men possessed of minds. |
| Shakir | A guidance and a reminder to the men of understanding. |
| Sarwar | as their inheritance and as a guide and a reminder to the people of understanding. |
| Khalifa | (Their history) is a lesson and a reminder for those who possess intelligence. |
| Hilali/Khan | A guide and a reminder for men of understanding. |
| H/K/Saheeh | As guidance and a reminder for those of understanding. |
| Malik | which was a guide and an admonition to the people of understanding.[54] |
| QXP | As a guide and a reminder for people of understanding. |
| Maulana Ali | A guidance and a reminder for men of understanding. |
| Free Minds | A guide and a reminder for those who possess intelligence. |
| Qaribullah | for guidance and a reminder for those of understanding. |
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| George Sale | a direction, and an admonition to men of understanding. |
| JM Rodwell | a guidance and warning to men endued with understanding. |
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| Asad | as a [means of] guidance and a reminder for those who were endowed with insight: [Sc., "and thus, too, have We bestowed Our revelation upon Muhammad". This connects with the opening words of verse 51, "We shall indeed succour Our apostles and those who have attained to faith", thus explaining the purport of the preceding story of the believer who stood up for Moses. The reference to "those [of the children of Israel] who were endowed with insight" and therefore could benefit from the message of Moses, is undoubtedly meant to remind the followers of the Quran that this divine writ, too, is for "those who are endowed with insight" (ulu l-albab), for "people who think" (qawm yatafakkarun), and "people who use their reason" (qawm yaqi1un).] |
Ghafir 040:055
| 40:55 فاصبر ان وعد الله حق واستغفر لذنبك وسبح بحمد ربك بالعشي والابكار |
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| Transliteration | Faisbir inna waAAda Allahi haqqun waistaghfir lithanbika wasabbih bihamdi rabbika bialAAashiyyi waal-ibkari |
| Literal | So be patient that truly God's promise (is) true , and ask for forgiveness for your crime, and praise/glorify with your Lord's praise/gratitude at the evening/first darkness and the day breaks/early morning. |
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| Yusuf Ali | Patiently, then, persevere: for the Promise of Allah is true: and ask forgiveness for thy fault, and celebrate the Praises of thy Lord in the evening and in the morning. |
| Pickthal | Then have patience (O Muhammad). Lo! the promise of Allah is true. And ask forgiveness of thy sin, and hymn the praise of thy Lord at fall of night and in the early hours. |
| Arberry | So be thou patient; surely God's promise is true. And ask forgiveness for thy sin, and proclaim the praise of thy Lord at evening and dawn. |
| Shakir | Therefore be patient; surely the promise of Allah is true; and ask protection for your fault and sing the praise of your Lord in the evening and the morning. |
| Sarwar | (Muhammad), exercise patience. The promise of God is true. Seek forgiveness for your sins and glorify your Lord with His praise in the evenings and in the early mornings. |
| Khalifa | Therefore, be patient, for GOD's promise is true, and ask forgiveness for your sin, and glorify and praise your Lord night and day. |
| Hilali/Khan | So be patient (O Muhammad SAW). Verily, the Promise of Allah is true, and ask forgiveness for your fault, and glorify the praises of your Lord in the Ashi (i.e. the time period after the midnoon till sunset) and in the Ibkar (i.e. the time period from early morning or sunrise till before midnoon) (it is said that, that means the five compulsory congregational Salat (prayers) or the Asr and Fajr prayers). |
| H/K/Saheeh | So be patient, [O Muúammad]. Indeed, the promise of Allah is truth. And ask forgiveness for your sin and exalt [Allah] with praise of your Lord in the evening and the morning. |
| Malik | So be patient, the promise of Allah is true. Implore forgiveness for your sins and celebrate the praises of your Lord evening and morning.[55] |
| QXP | Hence, (O Prophet) remain patient in adversity - for, verily, Allah's Promise always comes True. And dispel and guard yourself against the slander and schemes of the alarmists, intended to cause dissension. And extol the Glory and Praise of your Lord night and day, working hard to set up the Divine Order for everyone to behold that He is Praiseworthy. (47:19), (48:2) - 'Zanb' also means sticking a blame or slander behind one's back for character assassination). |
| Maulana Ali | So be patient; surely the promise of Allah is true; and ask protection for thy sin and celebrate the praise of thy Lord in the evening and the morning. |
| Free Minds | So be patient, for the promise of God is true, and seek forgiveness for your sin, and glorify and praise your Lord evening and morning. |
| Qaribullah | Therefore have patience; the promise of Allah is true, and ask forgiveness of your sins, and exalt with the praise of your Lord in the evening and at dawn. |
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| George Sale | Wherefore do thou, O prophet, bear the insults of the infidels with patience; for the promise of God is true: And ask pardon for thy fault; and celebrate the praise of thy Lord, in the evening and in the morning. |
| JM Rodwell | Therefore be steadfast thou and patient; for true is the promise of God: and seek pardon for thy fault, and celebrate the praise of thy Lord at evening and at morning. |
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| Asad | hence, remain thou patient in adversity - for, verily, God's promise always comes true - and ask forgiveness for thy sins, and extol thy Sustainer's glory and praise by night and by day. [According to all classical commentators, the above passage is addressed in the first instance to the Prophet and, through him, to every believer. As regards the Prophet himself, see note on the last sentence of 24:31.] |
Ghafir 040:056
| 40:56 ان الذين يجادلون في ايات الله بغير سلطان اتاهم ان في صدورهم الا كبر ماهم ببالغيه فاستعذ بالله انه هو السميع البصير |
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| Transliteration | Inna allatheena yujadiloona fee ayati Allahi bighayri sultanin atahum in fee sudoorihim illa kibrun ma hum bibaligheehi faistaAAith biAllahi innahu huwa alssameeAAu albaseeru |
| Literal | That truly those who argue/dispute in God's evidences/verses/signs without a proof/evidence/authority (that) came to them, that (E) in the chests (innermosts is) except arrogance/great sin/disbelief and sharing , they are not with reaching it, so seek protection by God, that He truly is the hearing/listening, the seeing/knowing . |
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| Yusuf Ali | Those who dispute about the signs of Allah without any authority bestowed on them,- there is nothing in their breasts but (the quest of) greatness, which they shall never attain to: seek refuge, then, in Allah: It is He Who hears and sees (all things). |
| Pickthal | Lo! those who wrangle concerning the revelations of Allah without a warrant having come unto them, there is naught else in their breasts save pride which they will never attain. So take thou refuge in Allah. Lo! He, only He, is the Hearer, the Seer. |
| Arberry | Those who dispute concerning the signs of God, without any authority come to them, in their breasts is only pride, that they shall never attain. So seek thou refuge in God; surely He is the All-hearing, the All-seeing. |
| Shakir | Surely (as for) those who dispute about the communications of Allah without any authority that has come to them, there is naught in their breasts but (a desire) to become great which they shall never attain to; Therefore seek refuge in Allah, surely He is the Hearing, the Seeing. |
| Sarwar | Those who dispute the revelations of God without having received any authority do so because of their arrogance, but their arrogance cannot bring them any success. Seek protection from God for He is All-hearing and All-aware. |
| Khalifa | Surely, those who argue against GOD's revelations without proof are exposing the arrogance that is hidden inside their chests, and they are not even aware of it. Therefore, seek refuge in GOD; He is the Hearer, the Seer. |
| Hilali/Khan | Verily, those who dispute about the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, without any authority having come to them, there is nothing else in their breasts except pride (to accept you (Muhammad SAW) as a Messenger of Allah and to obey you). They will never have it (i.e. Prophethood which Allah has bestowed upon you). So seek refuge in Allah (O Muhammad SAW from the arrogants). Verily, it is He Who is the All-Hearer, the All-Seer. |
| H/K/Saheeh | Indeed, those who dispute concerning the signs of Allah without [any] authority having come to them there is not within their breasts except pride, [the extent of] which they cannot reach. So seek refuge in Allah. Indeed, it is He who is the Hearing, the Seeing. |
| Malik | Those who dispute the revelations of Allah with no authority bestowed on them; they nurture in their hearts arrogant ambitions which they shall never attain. Therefore, seek refuge with Allah; It is He Who hears all and sees all.[56] |
| QXP | They contest the Messages of Allah without possible authoritative evidence, since they have nothing but false pride in their hearts. By self-glorification none shall attain dignity. (7:146), (40:35). Dispel their designs by seeking refuge in Allah's Laws. Behold, He, only He, is the Hearer, the Seer. |
| Maulana Ali | Those who dispute about the messages of Allah without any authority having come to them, there is naught in their breasts but (a desire) to become great, which they will never attain. So seek refuge in Allah. Surely He is the Hearing, the Seeing. |
| Free Minds | Surely, those who dispute about God's revelations without any authority given to them, there is nothing but arrogance in their chests, which they do not perceive. Therefore, seek refuge in God; He is the Hearer, the Seer. |
| Qaribullah | (As for) those who dispute the verses of Allah without authority having been given to them, there is nothing in their chests but pride; that, they shall never attain. Therefore seek refuge in Allah, surely, He is the Hearer, the Seer. |
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| George Sale | As to those who impugn the signs of God, without any convincing proof which hath been revealed unto them, there is nothing but pride in their breasts; but they shall not attain their desire: Wherefore fly for refuge unto God; for it is He who heareth and seeth. |
| JM Rodwell | As to those who cavil at the signs of God without authority having reached them, nought is there but pride in their breasts: but they shall not succeed. Fly thou for refuge then to God, for He is the Hearer, the Beholder. |
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| Asad | Behold, as for those who call God's messages in question without having any evidence therefore [See note on verse 35 above.] - in their hearts is nothing but overweening self-conceit, which they will never be able to satisfy: seek thou, then, refuge with God - for, verily, He alone is all-hearing, all-seeing! [Lit., "which they will never [be able to] reach" or "fulfill". This is a reference to the conceit which makes many agnostics think that man is "self-sufficient" and that, therefore, there are no limits to what he may yet achieve, and no need to assume that he is responsible to a higher Power. Cf. in this connection 96:6-7, which is one of the earliest Quranic revelations: "Nay, verily, man becomes grossly overweening whenever he believes himself to be self-sufficient." And since this "self-sufficiency" is entirely illusory, those who build their world-view on it "will never be able to satisfy their overweening conceit". (Cf. also the reference to "arrogant, self-exalting hearts" in verse 35 above.)] |
Ghafir 040:057
| 40:57 لخلق السماوات والارض اكبر من خلق الناس ولكن اكثر الناس لايعلمون |
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| Transliteration | Lakhalqu alssamawati waal-ardi akbaru min khalqi alnnasi walakinna akthara alnnasi la yaAAlamoona |
| Literal | Creation (E) (of) the skies/space and the earth/Planet Earth (is) greater than the people's creation, and but most of the people do not know. |
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| Yusuf Ali | Assuredly the creation of the heavens and the earth is a greater (matter) than the creation of men: Yet most men understand not. |
| Pickthal | Assuredly the creation of the heavens and the earth is greater than the creation of mankind; but most of mankind know not. |
| Arberry | Certainly the creation of the heavens and earth is greater than the creation of men; but most men know it not. |
| Shakir | Certainly the creation of the heavens and the earth is greater than the creation of the men, but most people do not know |
| Sarwar | The creation of the heavens and the earth is certainly greater than the creation of mankind, but most people do not know. |
| Khalifa | The creation of the heavens and the earth is even more awesome than the creation of the human being, but most people do not know. |
| Hilali/Khan | The creation of the heavens and the earth is indeed greater than the creation of mankind, yet most of mankind know not. |
| H/K/Saheeh | The creation of the heavens and earth is greater than the creation of mankind, but most of the people do not know. |
| Malik | Certainly the creation of the heavens and the earth is a greater task than the creation of men; yet most people do not understand.[57] |
| QXP | Greater indeed than the creation of the humans is the creation of the heavens and the earth. But most people never know what it implies (That the entire Universe submits to the Divine Laws, hence, should the mankind (29:61)). |
| Maulana Ali | Assuredly the creation of the heavens and the earth is greater than the creation of men; but most people know not. |
| Free Minds | The creation of the heavens and the Earth is greater than the creation of mankind, but most of mankind do not know. |
| Qaribullah | Indeed, the creation of heavens and earth is greater than the creation of mankind, yet most people do not know. |
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| George Sale | Verily the creation of heaven and earth is more considerable than the creation of man: But the greater part of men do not understand. |
| JM Rodwell | Greater surely than the creation of man is the creation of the heavens and of the earth: but most men know it not. |
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| Asad | Greater indeed than the creation of man is the creation of the heavens and the earth: yet most men do not understand [what this implies]. [I.e., of the universe as a whole. By stressing the fact that man is only a small, insignificant part of the universe, the Quran points out the absurdity of the man-centred world-view alluded to in the preceding verse.] |
Ghafir 040:058
| 40:58 ومايستوي الاعمى والبصير والذين امنوا وعملوا الصالحات ولاالمسئ قليلا ماتتذكرون |
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| Transliteration | Wama yastawee al-aAAma waalbaseeru waallatheena amanoo waAAamiloo alssalihati wala almusee-o qaleelan ma tatathakkaroona |
| Literal | And the blind, and the seeing do not become equal, and those who believed, and made/did the correct/righteous deeds, and nor the sinner/criminal, little (is) what you mention/remember . |
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| Yusuf Ali | Not equal are the blind and those who (clearly) see: Nor are (equal) those who believe and work deeds of righteousness, and those who do evil. Little do ye learn by admonition! |
| Pickthal | And the blind man and the seer are not equal, neither are those who believe and do good works (equal with) the evil-doer. Little do ye reflect! |
| Arberry | Not equal are the blind and the seeing man, those who believe and do deeds of righteousness, and the wrong-doer. Little do you reflect. |
| Shakir | And the blind and the seeing are not alike, nor those who believe and do good and the evil-doer; little is it that you are mindful. |
| Sarwar | Just as the blind and the seeing are not equal, so are the righteously striving believers and the sinners are not equal. How little to this you pay attention. |
| Khalifa | Not equal are the blind and the seer. Nor are those who believe and work righteousness equal to the sinners. Rarely do you take heed. |
| Hilali/Khan | And not equal are the blind and those who see, nor are (equal) those who believe (in the Oneness of Allah Islamic Monotheism), and do righteous good deeds, and those who do evil. Little do you remember! |
| H/K/Saheeh | And not equal are the blind and the seeing, nor are those who believe and do righteous deeds and the evildoer. Little do you remember. |
| Malik | The blind and those who can see are not alike, nor are the believers who do good deeds equal to the wicked; yet you seldom think.[58] |
| QXP | But then, the blind of reason and the seer at heart are not equal. And neither are those who attain faith, and help others, equal to those who create imbalance in people's lives. How seldom do you use your mind! |
| Maulana Ali | And the blind and the seeing are not alike, nor those who believe and do good and the evildoers. Little do you mind! |
| Free Minds | And not equal are the blind and the seer; nor those who believe and do good works, and those who do evil. Little do you remember. |
| Qaribullah | The blind and the seeing are not equal, nor are those who believe and do good works, and the wrongdoer yet you seldom reflect. |
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| George Sale | The blind and the seeing shall not be held equal; nor they who believe and work righteousness, and the evildoer: How few revolve these things in their mind! |
| JM Rodwell | Moreover, the blind and the seeing, and the evil doer and they who believe and do the things that are right, shall not be deemed equal. How few ponder this! |
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| Asad | But [then,] the blind and the seeing are not equal; and neither [can] they who have attained to faith and do good works and the doers of evil [be deemed equal]. How seldom do you keep this in mind! |
Ghafir 040:059
| 40:59 ان الساعة لاتية لاريب فيها ولكن اكثر الناس لايؤمنون |
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| Transliteration | Inna alssaAAata laatiyatun la rayba feeha walakinna akthara alnnasi la yu/minoona |
| Literal | That truly the Hour/Resurrection is coming (E) no doubt/suspicion in it, and but most of the people do not believe. |
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| Yusuf Ali | The Hour will certainly come: Therein is no doubt: Yet most men believe not. |
| Pickthal | Lo! the Hour is surely coming, there is no doubt thereof; yet most of mankind believe not. |
| Arberry | The Hour is coming, no doubt of it, but most men do not believe. |
| Shakir | Most surely the hour is coming, there is no doubt therein, but most people do not believe. |
| Sarwar | The Hour of Doom will inevitably come, but most people do not have faith. |
| Khalifa | Most certainly, the Hour (Day of Judgment) is coming, no doubt about it, but most people do not believe. |
| Hilali/Khan | Verily, the Hour (Day of Judgement) is surely coming, therein is no doubt, yet most men believe not. |
| H/K/Saheeh | Indeed, the Hour is coming no doubt about it but most of the people do not believe. |
| Malik | The hour of Doom is sure to come, there is no doubt about it; yet most people do not believe it.[59] |
| QXP | Verily, the Hour is surely coming, of this there is no doubt. Yet most people do not believe. (That the Divine Revolution will come on this earth and then in the Cosmos (9:33)). |
| Maulana Ali | The Hour is surely coming -- there is no doubt therein -- but most people believe not. |
| Free Minds | Surely the Hour is coming, there is no doubt in it, but most people do not believe. |
| Qaribullah | There is no doubt that the Hour is coming, yet most people do not believe. |
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| George Sale | The last hour will surely come; there is no doubt thereof: But the greater part of men believe it not. |
| JM Rodwell | Aye, "the Hour" will surely come: there is no doubt of it: but most men believe it not. |
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| Asad | Verily, the Last Hour is sure to come: of this there is no doubt; yet most men will not believe it. [I.e., refuse to admit to themselves that the world as they know it could ever come to an end: which is another aspect of the "overweening conceit" spoken of in verse 56 above.] |
Ghafir 040:060
| 40:60 وقال ربكم ادعوني استجب لكم ان الذين يستكبرون عن عبادتي سيدخلون جهنم داخرين |
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| Transliteration | Waqala rabbukumu odAAoonee astajib lakum inna allatheena yastakbiroona AAan AAibadatee sayadkhuloona jahannama dakhireena |
| Literal | And your Lord said: "Call Me, I answer/reply to you, that truly those who are being arrogant from worshipping Me they will enter Hell degraded/lowly ." |
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| Yusuf Ali | And your Lord says: "Call on Me; I will answer your (Prayer): but those who are too arrogant to serve Me will surely find themselves in Hell - in humiliation!" |
| Pickthal | And your Lord hath said: Pray unto Me and I will hear your prayer. Lo! those who scorn My service, they will enter hell, disgraced. |
| Arberry | Your Lord has said, 'Call upon Me and I will answer you. Surely those who wax too proud to do Me service shall enter Gehenna utterly abject.' |
| Shakir | And your Lord says: Call upon Me, I will answer you; surely those who are too proud for My service shall soon enter hell abased. |
| Sarwar | Your Lord has said, "Pray to Me for I shall answer you prayers. Those who are too proud to worship Me will soon go to hell in disgrace". |
| Khalifa | Your Lord says, "Implore Me, and I will respond to you. Surely, those who are too arrogant to worship Me will enter Gehenna, forcibly." |
| Hilali/Khan | And your Lord said: "Invoke Me, (i.e. believe in My Oneness (Islamic Monotheism)) (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship (i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)) they will surely enter Hell in humiliation!" |
| H/K/Saheeh | And your Lord says, "Call upon Me; I will respond to you." Indeed, those who disdain My worship will enter Hell [rendered] contemptible. |
| Malik | And your Lord says: "Call on Me, I will answer your prayers. Surely those who are too arrogant to worship Me shall soon enter hell in humiliation."[60] |
| QXP | Your Lord has said, "Call unto Me and I shall respond to you. (Whenever you need guidance, turn to My Laws in the Qur'an and you will find an answer). Verily, those who are too proud to serve Me, will enter Hell, disgraced." |
| Maulana Ali | And your Lord says: Pray to Me, I will answer you. Those who disdain My service will surely enter hell, abased. |
| Free Minds | And your Lord said: "Call on Me and I will respond to you." Surely, those who are too arrogant to serve Me, they will enter Hell, forcibly. |
| Qaribullah | Your Lord has said: 'Call on Me and I will answer you. Those who are too proud to worship Me shall enter Gehenna utterly abject. ' |
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| George Sale | Your Lord saith, call upon Me; and I will hear you: But they who proudly disdain my service, shall enter with ignominy into hell. |
| JM Rodwell | And your Lord saith, "Call upon me-I will hearken unto you: but they who turn in disdain from my service shall enter Hell with shame." |
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| Asad | But your Sustainer says: "Call unto Me, [and] I shall respond to you! [Cf. 2:186.] Verily, they who are too proud to worship Me will enter hell, abased!" |
Ghafir 040:061
| 40:61 الله الذي جعل لكم الليل لتسكنوا فيه والنهار مبصرا ان الله لذو فضل على الناس ولكن اكثر الناس لايشكرون |
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| Transliteration | Allahu allathee jaAAala lakumu allayla litaskunoo feehi waalnnahara mubsiran inna Allaha lathoo fadlin AAala alnnasi walakinna akthara alnnasi la yashkuroona |
| Literal | God (is) who made/created for you the night to be tranquil/settled in it, and the daytime to see (clearly lit) , that truly God (is owner) of grace/favour/blessing on the people, and but most of the people do not thank/be grateful. |
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| Yusuf Ali | It is Allah Who has made the Night for you, that ye may rest therein, and the days as that which helps (you) to see. Verily Allah is full of Grace and Bounty to men: yet most men give no thanks. |
| Pickthal | Allah it is Who hath appointed for you night that ye may rest therein, and day for seeing. Lo! Allah is a Lord of bounty for mankind, yet most of mankind give not thanks. |
| Arberry | It is God who made for you the night, to repose in it, and the day, to see. Surely God is bountiful to men, but most men are not thankful. |
| Shakir | Allah is He Who made for you the night that you may rest therein and the day to see; most surely Allah is Gracious to men, but most men do not give thanks. |
| Sarwar | It is God Who has made the night for you to rest and the day for you to see. God is Benevolent to the human being, but most people do not give Him due thanks. |
| Khalifa | GOD is the One who designed the night so you can rest in it, and the day lighted. GOD bestows many blessings upon the people, but most people are not thankful. |
| Hilali/Khan | Allah, it is He Who has made the night for you that you may rest therein and the day for you to see. Truly, Allah is full of Bounty to mankind, yet most of mankind give no thanks. |
| H/K/Saheeh | It is Allah who made for you the night that you may rest therein and the day giving sight. Indeed, Allah is full of bounty to the people, but most of the people are not grateful. |
| Malik | MidEastWeb for Coexistence https:www.mideastweb.org 230 It is Allah Who has made for you the night to rest in and the day to see your way around. Surely Allah is bountiful to mankind, yet most of the people are not thankful.[61] |
| QXP | Allah it is Who has made the night for you, so that you might rest therein, and the day to make you see. Behold, Allah is the Lord of Bounty for mankind, but most people are ungrateful (not making proper use of His Bounties and keeping them confined to themselves). |
| Maulana Ali | Allah is He Who made for you the night for resting in and the day for seeing. Surely Allah is Full of Grace to men, but most men give not thanks. |
| Free Minds | God, it is He Who has made for you the night to reside in and the day to see in. Surely, God provides many blessings upon the people, but most people are not thankful. |
| Qaribullah | It is Allah who made for you the night in which to rest and the day to see. Allah is bountiful to the people, yet most people do not give thanks. |
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| George Sale | It is God who hath appointed the night for you to take your rest therein, and the day to give you light: Verily God is endued with beneficence towards mankind; but the greater part of men do not give thanks. |
| JM Rodwell | It is God who hath ordained the night for your rest, and the day to give you light: verily God is rich in bounties to men: but most men render not the tribute of thanks. |
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| Asad | IT IS GOD who has made the night for you, so that you might rest therein, and the day, to make [you] see. [See note on 27:86.] Behold, God is indeed limitless in His bounty unto man - but most men are ungrateful. |
Ghafir 040:062
| 40:62 ذلكم الله ربكم خالق كل شئ لااله الا هو فانى تؤفكون |
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| Transliteration | Thalikumu Allahu rabbukum khaliqu kulli shay-in la ilaha illa huwa faanna tu/fakoona |
| Literal | That (is) God, your Lord creator (of) every thing, (there is) no God except Him, so how/when (are) you being turned away ?344 |
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| Yusuf Ali | Such is Allah, your Lord, the Creator of all things, there is no god but He: Then how ye are deluded away from the Truth! |
| Pickthal | Such is Allah, your Lord, the Creator of all things, There is no Allah save Him. How then are ye perverted? |
| Arberry | That then is God, your Lord, the Creator of everything; there is no god but He. How then are you perverted? |
| Shakir | That is Allah, your Lord, the Creator of everything; there is no Allah but He; whence are you then turned away? |
| Sarwar | It is God, your Lord, Who has created all things. He is the only Lord. Why then do you turn away from His worship to the worshipping of idols?. |
| Khalifa | Such is GOD your Lord, the Creator of all things. There is no god except He. How could you deviate? |
| Hilali/Khan | That is Allah, your Lord, the Creator of all things, La ilaha illa Huwa (none has the right to be worshipped but He), where then you are turning away (from Allah, by worshipping others instead of Him)! |
| H/K/Saheeh | That is Allah, your Lord, Creator of all things; there is no deity except Him, so how are you deluded? |
| Malik | Such is Allah your Lord, the Creator of all things. There is no god but Him. None has the right to be worshipped except Him, so how are you being deluded?[62] |
| QXP | Such is Allah, your Lord, the Creator of all things. There is no god but He. How can you, then, wander in the wilderness of thought! (29:61). |
| Maulana Ali | That is Allah, your Lord, the Creator of all things. There is no God but He. Whence are you then turned away? |
| Free Minds | That is God, your Lord, Creator of all things. There is no god except He, so why do you deviate? |
| Qaribullah | Such is Allah, your Lord, the Creator of all things. There is no god except He. How then can you turn away from Him? |
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| George Sale | This is God, your Lord; the creator of all things: There is no God besides Him: How therefore are ye turned aside from his worship? |
| JM Rodwell | This is God your Lord, Creator of all things: no god is there but He: why then do ye turn away from Him? |
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| Asad | Such is God, your Sustainer, the Creator of all that exists: there is no deity save Him. How perverted, then, are your minds! [Sc., "O you who deny this truth!" For my above rendering of tufakun, see note on the last sentence of 5:75.] |
Ghafir 040:063
| 40:63 كذلك يؤفك الذين كانوا بايات الله يجحدون |
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| Transliteration | Kathalika yu/faku allatheena kanoo bi-ayati Allahi yajhadoona |
| Literal | As/like that those who were with God's verses/evidences/signs disbelieving and denying are being turned away . |
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| Yusuf Ali | Thus are deluded those who are wont to reject the Signs of Allah. |
| Pickthal | Thus are they perverted who deny the revelations of Allah. |
| Arberry | Even so perverted are they who deny the signs of God. |
| Shakir | Thus were turned away those who denied the communications of Allah. |
| Sarwar | Thus are indeed those who have rejected the revelations of God. |
| Khalifa | Deviating are those who disregard GOD's revelations. |
| Hilali/Khan | Thus were turned away those who used to deny the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah. |
| H/K/Saheeh | Thus were those [before you] deluded who were rejecting the signs of Allah. |
| Malik | Thus were deluded those who denied the revelations of Allah.[63] |
| QXP | Thus it is - Wandering indeed are those who contend with the Messages of Allah. |
| Maulana Ali | Thus are turned away those who deny the messages of Allah. |
| Free Minds | Thus, those who used to deny God's Revelations were deviated. |
| Qaribullah | As such those who disbelieve the signs of Allah turn away. |
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| George Sale | Thus are they turned aside, who oppose the signs of God. |
| JM Rodwell | Yet thus are they turned aside who gainsay the signs of God. |
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| Asad | [For] thus it is: perverted are the minds of those who knowingly reject God's messages. |
Ghafir 040:064
| 40:64 الله الذي جعل لكم الارض قرارا والسماء بناء وصوركم فاحسن صوركم ورزقكم من الطيبات ذلكم الله ربكم فتبارك الله رب العالمين |
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| Transliteration | Allahu allathee jaAAala lakumu al-arda qararan waalssamaa binaan wasawwarakum faahsana suwarakum warazaqakum mina alttayyibati thalikumu Allahu rabbukum fatabaraka Allahu rabbu alAAalameena |
| Literal | God is who made/created for you, the earth/Planet Earth (as) a settlement , and the sky/space (a) structure , and He pictured/shaped you , so He did good (perfected in) your pictures/shapes/forms, and He provided you from the goodnesses , that (is) God, your Lord, so blessed (is) God the creations all together's/(universes') Lord. |
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| Yusuf Ali | It is Allah Who has made for you the earth as a resting place, and the sky as a canopy, and has given you shape- and made your shapes beautiful,- and has provided for you Sustenance, of things pure and good;- such is Allah your Lord. So Glory to Allah, the Lord of the Worlds! |
| Pickthal | Allah it is Who appointed for you the earth for a dwelling-place and the sky for a canopy, and fashioned you and perfected your shapes, and hath provided you with good things. Such is Allah, your Lord. Then blessed be Allah, the Lord of the Worlds! |
| Arberry | It is God who made for you the earth a fixed place and heaven for an edifice; And He shaped you, and shaped you well, and provided you with the good things. That then is God, your Lord, so blessed be God, the Lord of all Being. |
| Shakir | Allah is He Who made the earth a resting-place for you and the heaven a canopy, and He formed you, then made goodly your forms, and He provided you with goodly things; that is Allah, your Lord; blessed then is Allah, the Lord of the worlds. |
| Sarwar | It is God who has created the earth as a place for you to live and the sky as a dome above you. He has shaped you in the best form and has provided you with pure sustenance. This is God, your Lord. Blessed is God, the Lord of the Universe. |
| Khalifa | GOD is the One who rendered the earth habitable for you, and the sky a formidable structure, and He designed you, and designed you well. He is the One who provides you with good provisions. Such is GOD your Lord; Most Exalted is GOD, Lord of the universe. |
| Hilali/Khan | Allah, it is He Who has made for you the earth as a dwelling place and the sky as a canopy, and has given you shape and made your shapes good (looking) and has provided you with good things. That is Allah, your Lord, then blessed be Allah, the Lord of the Alameen (mankind, jinns and all that exists). |
| H/K/Saheeh | It is Allah who made for you the earth a place of settlement and the sky a ceiling and formed you and perfected your forms and provided you with good things. That is Allah, your Lord; then blessed is Allah, Lord of the worlds. |
| Malik | It is Allah Who has made the earth a resting place for you, and the sky a canopy. He has molded your bodies and molded them well, and has provided you with good things. Such is Allah your Lord. So glory be to Allah, the Lord of the worlds.[64] |
| QXP | Allah it is Who rendered the earth a dwelling place for you and the atmosphere a canopy (to protect you against extremes of heat and cold and against meteorites (21:32)), and formed you - and formed you so well - and provided you with decent things of life. Such is Allah, your Lord. Most Exalted, then, is Allah, the Lord of the Worlds. |
| Maulana Ali | Allah is He Who made the earth a resting-place for you and the heaven a structure, and He formed you, then made goodly your forms, and He provided you with goodly things. That is Allah, your Lord -- so blessed is Allah, the Lord of the worlds. |
| Free Minds | God is the One who made the Earth a habitat for you, and the sky as a structure, and He designed you, and has perfected your design. And He provided you with good provisions. Such is God your Lord. Most Exalted is God, Lord of the worlds. |
| Qaribullah | It is Allah who has given you the earth as a fixed place, and the heaven for a canopy. He has shaped you and made you fine images, and provided you with goodness. Such is Allah, your Lord. Blessed be Allah, Lord of all the Worlds. |
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| George Sale | It is God who hath given you the earth for a stable floor, and the heaven for a ceiling: And who hath formed you, and made your forms beautiful; and feedeth you with good things. This is God, your Lord. Wherefore blessed be God, the Lord of all creatures! |
| JM Rodwell | It is God who hath given you the earth as a sure foundation, and over it built up the Heaven, and formed you, and made your forms beautiful, and feedeth you with good things. This is God your Lord. Blessed then be God the Lord of the Worlds! |
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| Asad | It is God who has made the earth a resting- place for you and the sky a canopy, and has formed you - and formed you so well [I.e., in accordance with the exigencies of human life. See also note on the first sentence of 7:11.] - and provided for you sustenance out of the good things of life. Such is God, your Sustainer: hallowed, then, is God, the Sustainer of all the worlds! |
Ghafir 040:065
| 40:65 هو الحي لااله الا هو فادعوه مخلصين له الدين الحمد لله رب العالمين |
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| Transliteration | Huwa alhayyu la ilaha illa huwa faodAAoohu mukhliseena lahu alddeena alhamdu lillahi rabbi alAAalameena |
| Literal | He is the live/alive, (there is) no god except Him, so call Him faithful/loyal/devoted to him (in) the religion/faith, the praise/gratitude (is) to God the creations all together's/(universes') Lord. |
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| Yusuf Ali | He is the Living (One): There is no god but He: Call upon Him, giving Him sincere devotion. Praise be to Allah, Lord of the Worlds! |
| Pickthal | He is the Living One. There is no Allah save Him. So pray unto Him, making religion pure for Him (only). Praise be to Allah, the Lord of the Worlds! |
| Arberry | He is the Living One; there is no god but He. So call upon Him, making your religion His sincerely. Praise belongs to God, the Lord of all Being. |
| Shakir | He is the Living, there is no god but He, therefore call on Him, being sincere to Him in obedience; (all) praise is due to Allah, the Lord of the worlds. |
| Sarwar | He is the Everlasting and the only Lord. So worship Him and be devoted to His religion. It is only God, the Lord of the Universe who deserves all praise. |
| Khalifa | He is the Living; there is no god except He. You shall worship Him alone, devoting your religion absolutely to Him alone. Praise be to GOD, Lord of the universe. |
| Hilali/Khan | He is the Ever Living, La ilaha illa Huwa (none has the right to be worshipped but He), so invoke Him making your worship pure for Him Alone (by worshipping Him Alone, and none else, and by doing righteous deeds sincerely for Allahs sake only, and not to show off, and not to set up rivals with Him in worship). All the praises and thanks be to Allah, the Lord of the Alameen (mankind, jinns and all that exists). |
| H/K/Saheeh | He is the Ever-Living; there is no deity except Him, so call upon Him, [being] sincere to Him in religion. [All] praise is [due] to Allah, Lord of the worlds. |
| Malik | He is the Ever-Living. There is no god but Him. Therefore call upon Him with your sincere devotion. Praise be to Allah, the Lord of the worlds.[65] |
| QXP | He is the Ever-Living. There is no god but He. Call, then, unto Him alone, sincere for the Faith. (Be sincere in establishing His System of Life letting everyone behold that) all Praise indeed belongs to Allah, Lord of the Worlds. |
| Maulana Ali | He is the Living, there is no God but He; so call on Him, being sincere to Him in obedience. Praise be to Allah, the Lord of the worlds! |
| Free Minds | He is the Living; there is no god except He. So call on Him while devoting the system for Him. Praise be to God, Lord of the worlds. |
| Qaribullah | He is the Living; there is no god except He. Supplicate to Him and make the religion sincerely His. Praise belongs to Allah, Lord of the Worlds! |
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| George Sale | He is the living God: There is no God but He. Wherefore call upon Him, exhibiting unto Him the pure religion. Praise be unto God, the Lord of all creatures! |
| JM Rodwell | He is the Living One. No God is there but He. Call then upon Him and offer Him a pure worship. Praise be to God the Lord of the Worlds! |
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| Asad | He is the Ever-Living; there is no deity save Him: call, then, unto Him [alone], sincere in your faith in Him. All praise is due to God, the Sustainer of all the worlds! |
Ghafir 040:066
| 40:66 قل اني نهيت ان اعبد الذين تدعون من دون الله لما جاءني البينات من ربي وامرت ان اسلم لرب العالمين |
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| Transliteration | Qul innee nuheetu an aAAbuda allatheena tadAAoona min dooni Allahi lamma jaaniya albayyinatu min rabbee waomirtu an oslima lirabbi alAAalameena |
| Literal | Say: "That I, I was forbidden/prohibited that (E) I worship those whom you worship from other than God when the evidences came to me from my lord, and I was ordered/commanded that (E) I surrender/submit/become Moslem to the creations altogether's/(universes') Lord." |
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| Yusuf Ali | Say: "I have been forbidden to invoke those whom ye invoke besides Allah,- seeing that the Clear Signs have come to me from my Lord; and I have been commanded to bow (in Islam) to the Lord of the Worlds." |
| Pickthal | Say (O Muhammad): I am forbidden to worship those unto whom ye cry beside Allah since there have come unto me clear proofs from my Lord, and I am commanded to surrender to the Lord of the Worlds. |
| Arberry | Say: 'I am forbidden to serve those you call on apart from God once the clear signs came to me from my Lord; and I am commanded to surrender to the Lord of All Being.' |
| Shakir | Say: I am forbidden to serve those whom you call upon besides Allah when clear arguments have come to me from my Lord, and I am commanded that I should submit to the Lord of the worlds. |
| Sarwar | (Muhammad), say, "I have been forbidden to worship whatever you worship besides God after receiving clear evidence from my Lord. I have been commanded to submit myself to the will of the Lord of the Universe". |
| Khalifa | Say, "I have been enjoined from worshiping the idols you worship beside GOD, when the clear revelations came to me from my Lord. I was commanded to submit to the Lord of the universe." |
| Hilali/Khan | Say (O Muhammad SAW): "I have been forbidden to worship those whom you worship besides Allah, since there have come to me evidences from my Lord, and I am commanded to submit (in Islam) to the Lord of the Alameen (mankind, jinns and all that exists). |
| H/K/Saheeh | Say, [O Muúammad], "Indeed, I have been forbidden to worship those you call upon besides Allah once the clear proofs have come to me from my Lord, and I have been commanded to submit to the Lord of the worlds. |
| Malik | O Prophet, tell them: "I have been forbidden to invoke those whom you invoke besides Allah. How can I do this when clear revelations have come to me from my Lord, and I have been commanded to submit myself to the Lord of the worlds."[66] |
| QXP | Say, "I am forbidden to obey whom you call upon instead of Allah, since all evidence of the Truth has come to me from my Lord and I am commanded to surrender to the Lord of the Worlds. |
| Maulana Ali | Say: I am forbidden to serve those whom you call upon besides Allah, when clear arguments have come to me from my Lord; and I am commanded to submit to the Lord of the worlds. |
| Free Minds | Say: "I have been forbidden from serving those whom you are calling upon besides God, since the proofs have come to me from my Lord. And I have been commanded to surrender to the Lord of the worlds." |
| Qaribullah | Say: 'I am forbidden to worship those whom you worship, other than Allah. Clear verses have come to me from my Lord and I am commanded to surrender to the Lord of the Worlds. ' |
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| George Sale | Say, verily I am forbidden to worship the deities which ye invoke, besides God, after that evident proofs have come unto me from my Lord; and I am commanded to resign myself unto the Lord of all creatures. |
| JM Rodwell | SAY: Verily I am forbidden to worship what ye call on beside God, after that the clear tokens have come to me from my Lord, and I am bidden to surrender myself to the Lord of the Worlds. |
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| Asad | Say: "Since all evidence of the truth has come to me from my Sustainer, I am forbidden to worship [any of] those beings whom you invoke instead of God; and I am bidden to surrender myself to the Sustainer of all the worlds." |
Ghafir 040:067
| 40:67 هو الذي خلقكم من تراب ثم من نطفة ثم من علقة ثم يخرجكم طفلا ثم لتبلغوا اشدكم ثم لتكونوا شيوخا ومنكم من يتوفى من قبل ولتبلغوا اجلا مسمى ولعلكم تعقلون |
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| Transliteration | Huwa allathee khalaqakum min turabin thumma min nutfatin thumma min AAalaqatin thumma yukhrijukum tiflan thumma litablughoo ashuddakum thumma litakoonoo shuyookhan waminkum man yutawaffa min qablu walitablughoo ajalan musamman walaAAallakum taAAqiloona |
| Literal | He is who created you from dust/earth, then from a drop/male's or female's secretion , then from a blood clot/sperm/semen , then He brings you out (as) a child/children, then to reach your maturity/strength, then to be (E) old aged , and from you whom (is) made to die from before, and to reach a named/identified (specified) term/time, and maybe/perhaps you reason/comprehend . |
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| Yusuf Ali | It is He Who has created you from dust then from a sperm-drop, then from a leech-like clot; then does he get you out (into the light) as a child: then lets you (grow and) reach your age of full strength; then lets you become old,- though of you there are some who die before;- and lets you reach a Term appointed; in order that ye may learn wisdom. |
| Pickthal | He it is Who created you from dust, then from a drop (of seed) then from a clot, then bringeth you forth as a child, then (ordaineth) that ye attain full strength and afterward that ye become old men - though some among you die before - and that ye reach an appointed term, that haply ye may understand. |
| Arberry | It is He who created you of dust then of a sperm-drop, then of a blood-clot, then He delivers you as infants, then that you may come of age, then that you may be old men -- though some of you there are who die before it -- and that you may reach a stated term; haply you will understand. |
| Shakir | He it is Who created you from dust, then from a small lifegerm, then from a clot, then He brings you forth as a child, then that you may attain your maturity, then that you may be old-- and of you there are some who are caused to die before-- and that you may reach an appointed term, and that you may understand. |
| Sarwar | It is He Who created you from clay, turning it into a living germ, then into a clot of blood, and then brings you forth as a child. He then made you grow into manhood and become old. He causes some of you to live for the appointed time and some of you to die before so that perhaps you may have understanding. |
| Khalifa | He is the One who created you from dust, and subsequently from a tiny drop, then from a hanging embryo, then He brings you out as a child, then He lets you reach maturity, then you become old - some of you die earlier. You attain a predetermined age, that you may understand. |
| Hilali/Khan | He, it is Who has created you (Adam) from dust, then from a Nutfah (mixed semen drops of male and female discharge (i.e. Adams offspring)) then from a clot (a piece of coagulated blood), then brings you forth as children, then (makes you grow) to reach the age of full strength, and afterwards to be old (men and women), though some among you die before, and that you reach an appointed term, in order that you may understand. |
| H/K/Saheeh | It is He who created you from dust, then from a sperm-drop, then from a clinging clot; then He brings you out as a child; then [He develops you] that you reach your [time of] maturity, then [further] that you become elders. And among you is he who is taken in death before [that], so that you reach a specified term; and perhaps you will use reason. |
| Malik | It is He Who has created you from dust, then from a sperm, then from a leechlike mass, then He delivers you from the womb of your mother as a child, then He makes you grow to reach the age of full strength, then He makes you grow to reach an old age - though some of you die earlier - so that you may complete your appointed term and grow in wisdom.[67] |
| QXP | He it is Who created you from dust, then from the gametes, then from an embryo, and then He brings you forth as an infant. And then you attain full strength and afterward you grow old - though some of you die earlier. All this He ordains so that you reach a term appointed, and along the way, develop your insight. (22:5). |
| Maulana Ali | He it is Who created you from dust, then from a small life-germ, then from a clot, then He brings you forth as a child, then that you may attain your maturity, then that you may be old; and of you are some who die before and that you may reach an appointed term, and that you may understand. |
| Free Minds | He is the One who created you from dust, then from a seed, then from an embryo, then He brings you out as a child, then He lets you reach your maturity, then you become old, and some of you may pass away before this, and so that you may reach an appointed term, in order that you may understand. |
| Qaribullah | It is He who created you from dust, then from a (sperm) drop, and then a (blood) clot. He then brings you forth as an infant, then you reach your strength, after which you come of age though some of you die before it and that you reach an appointed term, in order that you understand. |
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| George Sale | It is He who first created you of dust, and afterwards of seed, and afterwards of coagulated blood; and afterwards brought you forth infants out of your mothers wombs: Then He permitteth you to attain your age of full strength, and afterwards to grow old men, -- but some of you die before that age, -- and to arrive at the determined period of your life; that peradventure ye may understand. |
| JM Rodwell | He it is who created you of the dust, then of the germs of life, then of thick blood, then brought you forth infants: then he letteth you reach your full strength, and then become old men (but some of you die first), and reach the ordained term. And this t |
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| Asad | It is He who creates you out of dust, [See note on 23:12.] and then out of a drop of sperm, and then out of a germ-cell; and then He brings you forth as children; and then [He ordains] that you reach maturity, and then, that you grow old - though some of you [He causes to] die earlier -: and [all this He ordains] so that you might reach a term set [by Him], [Or: "a term known [only to Him]" - cf. 6:2 and the corresponding note.] and that you might [learn to] use your reason. |
Ghafir 040:068
| 40:68 هو الذي يحيي ويميت فاذا قضى امرا فانما يقول له كن فيكون |
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| Transliteration | Huwa allathee yuhyee wayumeetu fa-itha qada amran fa-innama yaqoolu lahu kun fayakoonu |
| Literal | He is who revives/makes alive, and makes die, so if He passed judgment (in) a matter/affair/order/ command, so but He says to it: "Be." So it becomes." |
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| Yusuf Ali | It is He Who gives Life and Death; and when He decides upon an affair, He says to it, "Be", and it is. |
| Pickthal | He it is Who quickeneth and giveth death. When He ordaineth a thing, He saith unto it only: Be! and it is. |
| Arberry | It is He who gives life, and makes to die; and when He decrees a thing, He but says to it 'Be,' and it is. |
| Shakir | He it is Who gives life and brings death, so when He decrees an affair, He only says to it: Be, and it is. |
| Sarwar | It is He Who gives life and causes things to die. When He decides to do something, He only says, "Exist," and it comes into existence. |
| Khalifa | He is the only One who controls life and death. To have anything done, He simply says to it, "Be," and it is. |
| Hilali/Khan | He it is Who gives life and causes death. And when He decides upon a thing He says to it only: "Be!" and it is. |
| H/K/Saheeh | He it is who gives life and causes death; and when He decrees a matter, He but says to it, "Be," and it is. |
| Malik | It is He Who gives you life and causes you to die. It is He Who when He decides to do something, needs only to say: "Be," and it is.[68] |
| QXP | He it is Who grants life and causes death. The moment He decrees a thing, He says to it only "Be!" and it is. |
| Maulana Ali | He it is Who gives life and causes death, so when He decrees an affair, He only says to it, Be, and it is. |
| Free Minds | He is the One who gives life and causes death. And when He decides upon anything, He simply says to it: "Be" and it is. |
| Qaribullah | It is He who gives life and makes to die, and when He decrees a thing, He says to it: 'Be, ' and it is! |
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| George Sale | It is He who giveth life, and causeth to die: And when He decreeth a thing, He only saith unto it, be, and it is. |
| JM Rodwell | It is He who giveth life and death; and when He decreeth a thing, He only saith of it, "Be," and it is. |
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| Asad | It is He who grants life and deals death; and when He wills a thing to be, He but says unto it, "Be" - and it is. |
Ghafir 040:069
| 40:69 الم تر الى الذين يجادلون في ايات الله انى يصرفون |
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| Transliteration | Alam tara ila allatheena yujadiloona fee ayati Allahi anna yusrafoona |
| Literal | Do you not see/understand to those who argue/dispute in God's verses/evidences/signs, where/how (do) they be diverted/misguided ? |
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| Yusuf Ali | Seest thou not those that dispute concerning the Signs of Allah? How are they turned away (from Reality)?- |
| Pickthal | Hast thou not seen those who wrangle concerning the revelations of Allah, how they are turned away? - |
| Arberry | Hast thou not regarded those who dispute concerning the signs of God, how they are turned about? |
| Shakir | Have you not seen those who dispute with respect to the communications of Allah: how are they turned away? |
| Sarwar | Have you not seen how those who dispute the revelations of God, turn away from Truth to falsehood?. |
| Khalifa | Have you noted those who argue against GOD's proofs, and how they have deviated? |
| Hilali/Khan | See you not those who dispute about the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah? How are they turning away (from the truth, i.e. Islamic Monotheism to the falsehood of polytheism)? |
| H/K/Saheeh | Do you not consider those who dispute concerning the signs of Allah how are they averted? |
| Malik | Do you not see how those who argue about the revelations of Allah turn away from the Right Way?[69] |
| QXP | Have you, then, seen those who contend against Allah's Revelations, and, hence, sway like errant winds? - |
| Maulana Ali | Seest thou not those who dispute concerning the messages of Allah? How are they turned away? -- |
| Free Minds | Did you not see those who dispute about God's revelations, how they have deviated? |
| Qaribullah | Do you not see how those who dispute about the verses of Allah how they are turned about? |
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| George Sale | Dost thou not observe those who dispute against the signs of God, how they are turned aside from the true faith? |
| JM Rodwell | Seest thou not those who cavil at the signs of God? how are they turned aside! |
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| Asad | ART THOU NOT aware of how far they who call God's messages in question have lost sight of the truth? [Lit., "how they are turned away" - i.e., from the truth: in this case, from all the observable evidence of God's almightiness and creative activity.] |
Ghafir 040:070
| 40:70 الذين كذبوا بالكتاب وبما ارسلنا به رسلنا فسوف يعلمون |
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| Transliteration | Allatheena kaththaboo bialkitabi wabima arsalna bihi rusulana fasawfa yaAAlamoona |
| Literal | Those who lied/denied/falsified with The Book and with what We sent Our messengers with it, so they will know. |
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| Yusuf Ali | Those who reject the Book and the (revelations) with which We sent our messengers: but soon shall they know,- |
| Pickthal | Those who deny the Scripture and that wherewith We send Our messengers. But they will come to know, |
| Arberry | Those who cry lies to the Book and that wherewith We sent Our Messengers -- soon they will know! |
| Shakir | Those who reject the Book and that with which We have sent Our Messenger; but they shall soon come to know, |
| Sarwar | Those who rejected the Book and the message which was given to Our Messenger will soon know (the consequences of their evil deeds). |
| Khalifa | They are the ones who have disbelieved in the scripture, and in the messages we have sent with our messengers. Therefore, they will surely find out. |
| Hilali/Khan | Those who deny the Book (this Quran), and that with which We sent Our Messengers (i.e. to worship none but Allah Alone sincerely, and to reject all false deities and to confess resurrection after the death for recompense) they will come to know (when they will be cast into the Fire of Hell). |
| H/K/Saheeh | Those who deny the Book and that with which We sent Our messengers they are going to know, |
| QXP | - Those who deny the Book and thus the Message with which We sent all Our Messengers. But, in time they will come to know (what it was that they had denied). |
| Maulana Ali | Those who reject the Book and that which We have sent Our messengers. But they shall soon know. |
| Free Minds | Those who deny the Scripture, and what We have sent Our messengers with. Therefore, they will come to know. |
| Qaribullah | Those who belie the Book and that with which We sent Our Messengers shall soon know. |
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| George Sale | They who charge with falsehood the book of the Koran, and the other scriptures and revealed doctrines which We sent our former Apostles to preach, shall hereafter know their folly; |
| JM Rodwell | They who treat "the Book," and the message with which we have sent our Sent Ones, as a lie, shall know the truth hereafter, |
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| Asad | they who give the lie to this divine writ and [thus] to all [the messages] with which We sent forth Our apostles [of old]? [Since, as the Quran so often points out, the fundamental truths set forth in all divine revelations are the same, a rejection of the last of them amounts to a rejection of all the preceding ones.] But in time they will come to know [how blind they have been: they will know it on Judgment Day], |
Ghafir 040:071
| 40:71 اذ الاغلال في اعناقهم والسلاسل يسحبون |
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| Transliteration | Ithi al-aghlalu fee aAAnaqihim waalssalasilu yushaboona |
| Literal | When the leather or iron collars or handcuffs (are) in their necks, and (with) the chains they be dragged on the ground . |
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| Yusuf Ali | When the yokes (shall be) round their necks, and the chains; they shall be dragged along- |
| Pickthal | When carcans are about their necks and chains. They are dragged |
| Arberry | When the fetters and chains are on their necks, and they dragged |
| Shakir | When the fetters and the chains shall be on their necks; they shall be dragged |
| Sarwar | when fetters will be placed around their necks and chains will drag them |
| Khalifa | The shackles will be around their necks, and the chains will be used to drag them. |
| Hilali/Khan | When iron collars will be rounded over their necks, and the chains, they shall be dragged along. |
| H/K/Saheeh | When the shackles are around their necks and the chains; they will be dragged |
| QXP | When they shall have shackles of their own making around their necks, and are dragged in chains of their restricted thinking. |
| Maulana Ali | When the fetters are on their necks and the chains. They are dragged. |
| Free Minds | When the collars will be around their necks and in chains they will be dragged off. |
| Qaribullah | When the fetters and chains are round their necks they shall be dragged |
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| George Sale | When the collars shall be on their necks, and the chains by which |
| JM Rodwell | When the collars shall be on their necks and the chains to drag them |
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| Asad | when they shall have to carry the shackles and chains [of their own making] around their necks, [For an explanation of the allegory of "shackles" and "chains", see note on 13:5, note on the last but one sentence of 34:33, and notes on 36:8.] |
Ghafir 040:072
| 40:72 في الحميم ثم في النار يسجرون |
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| Transliteration | Fee alhameemi thumma fee alnnari yusjaroona |
| Literal | In the hot/cold water , then in the fire they overflow/burn and refuel . |
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| Yusuf Ali | In the boiling fetid fluid: then in the Fire shall they be burned; |
| Pickthal | Through boiling waters; then they are thrust into the Fire. |
| Arberry | into the boiling water, then into the Fire they are poured; |
| Shakir | Into boiling water, then in the fire shall they be burned; |
| Sarwar | into boiling water and then they will be burned in the fire. |
| Khalifa | In the Inferno, then in the Fire, they will burn. |
| Hilali/Khan | In the boiling water, then they will be burned in the Fire. |
| H/K/Saheeh | In boiling water; then in the Fire they will be filled [with flame]. |
| QXP | Into the hot fluid (since they were floating from desire to desire), and, then, they become sparks of the Fire of their own making. |
| Maulana Ali | Into hot water; then in the Fire they are burned. |
| Free Minds | To the boiling water, then in the Fire they will be burned. |
| Qaribullah | into boiling water, then, into the Fire they shall be poured. |
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| George Sale | they shall be dragged into hell: Then shall they be burned in the fire. |
| JM Rodwell | into Hell: then in the fire shall they be burned. |
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| Asad | and are dragged into burning despair, and in the end become fuel for the fire [of hell]. [Thus Mujahid (as quoted by Tabari) explains the verb yusjarun. As regards my rendering of hamim as "burning despair", see the last note on 6:70.] |
Ghafir 040:073
| 40:73 ثم قيل لهم اين ماكنتم تشركون |
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| Transliteration | Thumma qeela lahum ayna ma kuntum tushrikoona |
| Literal | Then (it) was said to them: "Where (are) what you were sharing/making partners?" |
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| Yusuf Ali | Then shall it be said to them: "Where are the (deities) to which ye gave part-worship- |
| Pickthal | Then it is said unto them: Where are (all) that ye used to make partners (in the Sovereignty) |
| Arberry | then it is said to them, 'Where are those you associated, apart from God?' |
| Shakir | Then shall it be said to them: Where is that which you used to set up |
| Sarwar | Then they will be asked, "Where are the idols which you worshipped besides God?". |
| Khalifa | They will be asked, "Where are the idols you used to worship, |
| Hilali/Khan | Then it will be said to them: "Where are (all) those whom you used to join in worship as partners |
| H/K/Saheeh | Then it will be said to them, "Where is that which you used to associate [with Him in worship] |
| QXP | And now, they will be asked, "Where are those whom you made partners - |
| Maulana Ali | Then it is said to them: Where is that which you used to set up |
| Free Minds | Then it will be said to them: "Where are those that you have set up as partners" |
| Qaribullah | It will then be asked of them: 'Where are those whom you associated, |
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| George Sale | And it shall be said unto them, where are the gods which ye associated, |
| JM Rodwell | Then shall it be said to them, "Where are they whom ye made the objects of joint worship |
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| Asad | And then they will be asked: "Where now are those [powers] to which you were wont to ascribe divinity |
Ghafir 040:074
| 40:74 من دون الله قالوا ضلوا عنا بل لم نكن ندعوا من قبل شيئا كذلك يضل الله الكافرين |
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| Transliteration | Min dooni Allahi qaloo dalloo AAanna bal lam nakun nadAAoo min qablu shay-an kathalika yudillu Allahu alkafireena |
| Literal | From other than God? They said: "They were misguided from us, but we were not calling from before a thing." As/like that God misguides the disbelievers. |
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| Yusuf Ali | "In derogation of Allah?" They will reply: "They have left us in the lurch: Nay, we invoked not, of old, anything (that had real existence)." Thus does Allah leave the Unbelievers to stray. |
| Pickthal | Beside Allah? They say: They have failed us; but we used not to pray to anything before. Thus doth Allah send astray the disbelievers (in His guidance). |
| Arberry | They shall say, 'They have gone astray from us; nay, but it was nothing at all that we called upon aforetime.' Even so God leads astray the unbelievers. |
| Shakir | Besides Allah? They shall say: They are gone away from us, nay, we used not to call upon anything before. Thus does Allah confound the unbelievers. |
| Sarwar | They will reply, "They have abandoned us. In fact, we had worshipped nothing" Thus does God cause the disbelievers to go astray. |
| Khalifa | "beside GOD?" They will say, "They have abandoned us. In fact, when we worshiped them, we were worshiping nothing." Thus does GOD send the disbelievers astray. |
| Hilali/Khan | "Besides Allah" They will say: "They have vanished from us: Nay, we did not invoke (worship) anything before." Thus Allah leads astray the disbelievers. |
| H/K/Saheeh | Other than Allah?" They will say, "They have departed from us; rather, we did not used to invoke previously anything." Thus does Allah put astray the disbelievers. |
| QXP | - Besides Allah?" They will groan, "They have left us groping in the dark. Nay, rather, we were calling upon what existed not." This is how Allah lets go astray those who choose to live in darkness by denying the Truth and thus remaining ungrateful to Guidance. ('Kafirin' = Deniers of the Truth = Those who choose to remain in darkness = Those who are ungrateful for the Divine Guidance = Those who conceal the Truth). |
| Maulana Ali | Besides Allah? They will say: They have failed us; nay, we used not to call upon anything before. Thus does Allah confound the disbelievers. |
| Free Minds | "Beside God?" They will Say: "They have abandoned us. No, we did not used to call on anything before!" Thus God leads the rejecters astray. |
| Qaribullah | other than Allah? ' They will reply: 'They have gone astray from us. Indeed what we used to call upon before is nothing. ' Accordingly, Allah leads the unbelievers astray. |
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| George Sale | besides God? They shall answer, they have withdrawn themselves from us: Yea, we called on nothing heretofore. Thus doth God lead the unbelievers into error. |
| JM Rodwell | with God?" They shall say, "They have vanished away from us. Yea, it was nought on which we called heretofore." Thus God leadeth the unbelievers astray. |
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| Asad | side by side with God?" They will answer: "They have forsaken us - or, rather, what we were wont to invoke aforetime did not exist at all!" [Lit., "we have not been invoking aforetime any [real] thing": thus realizing, belatedly, the intrinsic nothingness of all those imaginary powers and values - including the belief in man's alleged self-sufficiency and greatness - to which they paid homage in life.] [And they will be told:] "It is thus that God lets the deniers of the truth go astray: [I.e., by allowing them to pursue illusions and foolish fancies in consequence of their unwillingness to acknowledge the self-evident truth of God's existence and uniqueness and of man's utter dependence on Him. For a discussion of the problem of God's "letting" a sinner go astray, see note on 14:4.] |
Ghafir 040:075
| 40:75 ذلكم بما كنتم تفرحون في الارض بغير الحق وبما كنتم تمرحون |
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| Transliteration | Thalikum bima kuntum tafrahoona fee al-ardi bighayri alhaqqi wabima kuntum tamrahoona |
| Literal | That (is) because (of) what you were being happy/rejoiceful/delighted in the earth/Planet Earth without the right/truth , and because (of) what you were being lively and joyful . |
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| Yusuf Ali | "That was because ye were wont to rejoice on the earth in things other than the Truth, and that ye were wont to be insolent. |
| Pickthal | (And it is said unto them): This is because ye exulted in the earth without right, and because ye were petulant. |
| Arberry | 'That is because you rejoiced in the earth without right, and were exultant. |
| Shakir | That is because you exulted in the land unjustly and because you behaved insolently. |
| Sarwar | They will be told, "This (torment) is the result of your unreasonable happiness on the earth and of your propagation of falsehood. |
| Khalifa | This is because you used to rejoice in false doctrines on earth, and you used to promote them. |
| Hilali/Khan | That was because you had been exulting in the earth without any right (by worshipping others instead of Allah and by committing crimes), and that you used to rejoice extremely (in your error). |
| H/K/Saheeh | [The angels will say], "That was because you used to exult upon the earth without right and you used to behave insolently. |
| QXP | This is because in your life on the earth you used to take delight in what was not True, and roamed about haughtily with your false doctrines. |
| Maulana Ali | That is because you exulted in the land unjustly and because you behaved insolently. |
| Free Minds | That was because you used to gloat on Earth without any right, and for what you used to rejoice. |
| Qaribullah | (And it will be said): 'That is because you rejoiced on earth in things of which you had no right, and were very happy. |
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| George Sale | This hath befallen you, for that ye rejoiced insolently on earth, in that which was false; and for that ye were elated with immoderate joy. |
| JM Rodwell | -"This for you, because of your unrighteous insolence and immoderate joys on earth. |
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| Asad | this is an outcome of your having arrogantly exulted on earth without any [concern for what is] right, and of your having been so full of self-conceit! |
Ghafir 040:076
| 40:76 ادخلوا ابواب جهنم خالدين فيها فبئس مثوى المتكبرين |
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| Transliteration | Odkhuloo abwaba jahannama khalideena feeha fabi/sa mathwa almutakabbireena |
| Literal | Enter Hell's doors/entrances, immortally/eternally in it, so how bad (is) the arrogant's home/residence/dwelling? |
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| Yusuf Ali | "Enter ye the gates of Hell, to dwell therein: and evil is (this) abode of the arrogant!" |
| Pickthal | Enter ye the gates of hell, to dwell therein. Evil is the habitation of the scornful. |
| Arberry | Enter the gates of Gehenna, to dwell therein forever.' How evil is the lodging of those that are proud! |
| Shakir | Enter the gates of hell to abide therein, evil then is the abode of the proud. |
| Sarwar | Enter the gates of hell to live therein forever. How terrible is the dwelling of the arrogant ones. |
| Khalifa | Enter the gates of Gehenna, wherein you abide forever. What a miserable destiny for the arrogant ones. |
| Hilali/Khan | Enter the gates of Hell to abide therein, and (indeed) what an evil abode of the arrogant! |
| H/K/Saheeh | Enter the gates of Hell to abide eternally therein, and wretched is the residence of the arrogant." |
| QXP | Enter you the gates of Hell to abide therein. What a miserable abode for the arrogant! |
| Maulana Ali | Enter the gates of hell to abide therein; so evil is the abode of the proud. |
| Free Minds | Enter the gates of Hell, abiding therein. What a miserable abode for the arrogant ones. |
| Qaribullah | Enter the gates of Gehenna and live there for ever. Evil is the lodging of the proud. |
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| George Sale | Enter ye the gates of hell, to remain therein for ever: And wretched shall be the abode of the haughty! |
| JM Rodwell | Enter ye the portals of Hell to abide therein for ever. And, wretched the abode of the haughty ones!" |
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| Asad | Enter [now] the gates of hell, therein to abide: and how vile an abode for all who are given to false pride!" |
Ghafir 040:077
| 40:77 فاصبر ان وعد الله حق فاما نرينك بعض الذي نعدهم او نتوفينك فالينا يرجعون |
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| Transliteration | Faisbir inna waAAda Allahi haqqun fa-imma nuriyannaka baAAda allathee naAAiduhum aw natawaffayannaka fa-ilayna yurjaAAoona |
| Literal | So be patient, that truly God's promise (is) true/truth , so either We show you/make you understand some of which We promise them, or We make you die, so to Us they be returned. |
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| Yusuf Ali | So persevere in patience; for the Promise of Allah is true: and whether We show thee (in this life) some part of what We promise them,- or We take thy soul (to Our Mercy) (before that),-(in any case) it is to Us that they shall (all) return. |
| Pickthal | Then have patience (O Muhammad). Lo! the promise of Allah is true. And whether we let thee see a part of that which We promise them, or (whether) We cause thee to die, still unto Us they will be brought back. |
| Arberry | So be thou patient; surely God's promise is true. Whether We show thee a part of that We promise them, or We call thee unto Us, to Us they shall be returned. |
| Shakir | So be patient, surely the promise of Allah is true. So should We make you see part of what We threaten them with, or should We cause you to die, to Us shall they be returned. |
| Sarwar | (Muhammad), exercise patience. The promise of God is true. Whether We let you witness the suffering with which they were threatened or because of your death (you do not see them suffering,), We shall still punish them when they return to Us (on the Day of Judgment). |
| Khalifa | You shall be patient, for GOD's promise is truth. Whether we show you some of (the retribution) we have promised for them, or terminate your life before that, they will be returned to us. |
| Hilali/Khan | So be patient (O Muhammad SAW), verily, the Promise of Allah is true, and whether We show you (O Muhammad SAW in this world) some part of what We have promised them, or We cause you to die, then it is to Us they all shall be returned. |
| H/K/Saheeh | So be patient, [O Muúammad]; indeed, the promise of Allah is truth. And whether We show you some of what We have promised them or We take you in death, it is to Us they will be returned. |
| QXP | Then, (O Prophet) remain patient, for, verily, Allah's Promise always comes True. Whether We let you witness some of what We promise them, or whether We cause you to die, still unto Us they will be brought back. (10:46), (23:95), (43:42). |
| Maulana Ali | Therefore be patient, surely the promise of Allah is true. But whether We make thee see part of what We threaten them with, or cause thee to die, to Us shall they be returned. |
| Free Minds | So be patient, for the promise of God is true. Either We will show you some of what We have promised them, or We will let you die, then it is to Us that they will be returned. |
| Qaribullah | Therefore have patience, the Promise of Allah is true. Whether We show you something of that We promise them or call you to Us, to Us they shall all return. |
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| George Sale | Wherefore persevere with patience, O Mohammed; for the promise of God is true. Whether We cause thee to see any part of the punishment with which We have threatened them, or whether We cause thee to die before thou see it; before Us shall they be assembled at the last day. |
| JM Rodwell | Therefore be thou steadfast in patience: for the promise of God is truth: and whether we shall make thee see part of the woes with which we threatened them, or whether we cause thee first to die, unto us shall they be brought back. |
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| Asad | HENCE, remain thou patient in adversity - for, verily, God's promise always comes true. And whether We show thee [in this world] something of what We hold in store for those [deniers of the truth], or whether We cause thee to die [ere that retribution takes place - know that, in the end], it is unto Us that they will be brought back. [See the almost identical passage in 10:46, as well as the corresponding notes.] |
Ghafir 040:078
| 40:78 ولقد ارسلنا رسلا من قبلك منهم من قصصنا عليك ومنهم من لم نقصص عليك وماكان لرسول ان ياتي باية الاباذن الله فاذا جاء امر الله قضي بالحق وخسر هنالك المبطلون |
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| Transliteration | Walaqad arsalna rusulan min qablika minhum man qasasna AAalayka waminhum man lam naqsus AAalayka wama kana lirasoolin an ya/tiya bi-ayatin illa bi-ithni Allahi fa-itha jaa amru Allahi qudiya bialhaqqi wakhasira hunalika almubtiloona |
| Literal | And We had (E) sent messengers from before you, from them whom We relayed/informed on (to) you, and from them whom We did not relay/inform on (to) you; and (it) was not to a messenger that (E) He comes345with an evidence/verse/sign except with God's permission , so if God's order/command came, judgment was passed/ordered with the truth , and at that place and time the wasters/falsifiers lost . |
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| Yusuf Ali | We did aforetime send messengers before thee: of them there are some whose story We have related to thee, and some whose story We have not related to thee. It was not (possible) for any messenger to bring a sign except by the leave of Allah: but when the Command of Allah issued, the matter was decided in truth and justice, and there perished, there and then those who stood on Falsehoods. |
| Pickthal | Verily We sent messengers before thee, among them those of whom We have told thee, and some of whom We have not told thee; and it was not given to any messenger that he should bring a portent save by Allah's leave, but when Allah's commandment cometh (the cause) is judged aright, and the followers of vanity will then be lost. |
| Arberry | We sent Messengers before thee; of some We have related to thee, and some We have not related to thee. It was not for any Messenger to bring a sign, save by God's leave. When God's command comes, justly the issue shall be decided; then the vain-doers shall be lost. |
| Shakir | And certainly We sent messengers before you: there are some of them that We have mentioned to you and there are others whom We have not mentioned to you, and it was not meet for a messenger that he should bring a sign except with Allah's permission, but when the command of Allah came, judgment was given with truth, and those who treated (it) as a lie were lost. |
| Sarwar | We have told you the stories of some of Our Messengers whom We had sent before you and We have not told you the stories of some others. A Messenger is not supposed to show a miracle without the permission of God. When God's decree of punishment comes to pass, He will judge truthfully and the supporters of the falsehood will perish when God's decree of punishemnt comes to pass. |
| Khalifa | We have sent messengers before you - some of them we mentioned to you, and some we did not mention to you. No messenger can produce any miracle without GOD's authorization. Once GOD's judgment is issued, the truth dominates, and the falsifiers are exposed and humiliated. |
| Hilali/Khan | And, indeed We have sent Messengers before you (O Muhammad SAW); of some of them We have related to you their story and of some We have not related to you their story, and it was not given to any Messenger that he should bring a sign except by the Leave of Allah. So, when comes the Commandment of Allah, the matter will be decided with truth, and the followers of falsehood will then be lost. |
| H/K/Saheeh | And We have already sent messengers before you. Among them are those [whose stories] We have related to you, and among them are those [whose stories] We have not related to you. And it was not for any messenger to bring a sign [or verse] except by permission of Allah. So when the command of Allah comes, it will be concluded in truth, and the falsifiers will thereupon lose [all]. |
| QXP | Yes indeed, We sent Messengers before you. Some of them We have mentioned to you, and some of them We have not mentioned to you. And none of the Messengers was given the authority to bring a Message or a Sign but by Allah's leave. But when (the period of respite was over and) the Command of Allah came, the matter was decided in truth and justice. And there and then perished the upholders of falsehood. |
| Maulana Ali | And certainly We sent messengers before thee -- of them are those We have mentioned to thee and of them are those We have not mentioned to thee. Nor was it possible for a messenger to bring a sign except with Allah’s permission; so when Allah’s command comes, judgment is given with truth, and those who treat (it) as a lie are lost. |
| Free Minds | And We have sent messengers prior to you. Some of them We mentioned to you, and some We did not mention to you. And it was not given to any messenger that he should bring a sign except by God's leave. So, when God's judgment is issued, the matter is decided with truth, and the followers of falsehood will be lost. |
| Qaribullah | We sent other Messengers before you; of some, We have already told you, of others We have not told you. Yet it was not for any Messenger to bring a verse except by the permission of Allah. And when the command of Allah comes the matter will be justly decided; and the vaindoers will be lost. |
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| George Sale | We have sent a great number of Apostles before thee; the histories of some of whom We have related unto thee, and the histories of others of them We have not related unto thee: But no Apostle had the power to produce a sign, unless by the permission of God. When the command of God, therefore, shall come, judgement shall be given with truth; and then shall they perish who endeavour to render the signs of God of no effect. |
| JM Rodwell | And we have already sent apostles before thee: of some we have told thee, and of others we have told thee nothing: but no apostle had the power to work a miracle unless by the leave of God. But when God's behest cometh, everything will be decided with trut |
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| Asad | And, indeed, [O Muhammad,] We sent forth apostles before thy time; some of them We have mentioned to thee, [I.e., in the Quran.] and some of them We have not mentioned to thee. And it was not given to any apostle to bring forth a miracle other than by God's leave. [See 6:109 - "Miracles are in the power of God alone" - and the corresponding note. Both passages (6:109 and the present one) relate to the futile demand of Muhammad's opponents to be shown a miracle in proof of the divine origin of the Quran - the implication being that it is not God's will to convince the deniers of the truth by means of what is commonly regarded as "miracles".] Yet when God's will becomes manifest, [Lit., "when God's command comes, i.e., whether it be in this world or on the Day of Judgment: a reference to the retribution spoken of in verse 77 above.] judgment will [already] have been passed in all justice, and lost will be, then and there, all who tried to reduce to nothing [whatever they could not understand]. [I.e., in this case, divine revelation as such. For the above rendering of al-mubtilun, see note on the last sentence of 29:48.] |
Ghafir 040:079
| 40:79 الله الذي جعل لكم الانعام لتركبوا منها ومنها تاكلون |
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| Transliteration | Allahu allathee jaAAala lakumu al-anAAama litarkaboo minha waminha ta/kuloona |
| Literal | God (is) who made/created for you the camels/livestock to ride from it, and from it you eat. |
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| Yusuf Ali | It is Allah Who made cattle for you, that ye may use some for riding and some for food; |
| Pickthal | Allah it is Who hath appointed for you cattle, that ye may ride on some of them, and eat of some - |
| Arberry | It is God who appointed for you the cattle, some of them to ride and of some you eat; |
| Shakir | Allah is He Who made the cattle for you that you may ride on some of them, and some of them you eat. |
| Sarwar | It is God Who has created cattle for you to ride and to consume as food. |
| Khalifa | GOD is the One who created the livestock for you; some you ride, and some you eat. |
| Hilali/Khan | Allah, it is He Who has made cattle for you, that you may ride on some of them and of some you eat. |
| H/K/Saheeh | It is Allah who made for you the grazing animals upon which you ride, and some of them you eat. |
| QXP | (Those who ask for miracles, must know that Allah has placed Signs in the Universe, for example) Allah it is Who has made for you the quadrupeds, that you may ride some of them and from some you derive food. |
| Maulana Ali | Allah is He Who made the cattle for you that you may ride on some of them, and some of them you eat. |
| Free Minds | God is the One who made the livestock for you that you may ride on some of them, and some of them you eat. |
| Qaribullah | It is Allah who has provided you with cattle, some that you ride and some that you eat, |
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| George Sale | It is God who hath given you the cattle, that ye may ride on some of them, and may eat of others of them; |
| JM Rodwell | It is God who hath given you the cattle that on some of them ye may ride, and of some may eat: |
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| Asad | It is God who [at all times works wonders for you: [I.e., by providing in a wondrous manner the means of man's subsistence, and by endowing him with the miracle of a creative intellect which enables him to make fruitful use of so many natural phenomena. (This passage connects with the statement implied in verse 78 that "miracles are in the power of God alone".)] thus, He] provides for you [all manner of] livestock, so that on some of them you may ride, and from some derive your food, |
Ghafir 040:080
| 40:80 ولكم فيها منافع ولتبلغوا عليها حاجة في صدوركم وعليها وعلى الفلك تحملون |
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| Transliteration | Walakum feeha manafiAAu walitablughoo AAalayha hajatan fee sudoorikum waAAalayha waAAala alfulki tuhmaloona |
| Literal | And for you in it (are) benefits/uses, and to reach on it a need/necessity in your chests (innermosts), and on it and on the ship/ships you be carried/loaded . |
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| Yusuf Ali | And there are (other) advantages in them for you (besides); that ye may through them attain to any need (there may be) in your hearts; and on them and on ships ye are carried. |
| Pickthal | (Many) benefits ye have from them - and that ye may satisfy by their means a need that is in your breasts, and may be borne upon them as upon the ship. |
| Arberry | other uses also you have in them; and that on them you may attain a need in your breasts, and upon them and on the ships you are carried. |
| Shakir | And there are advantages for you in them, and that you may attain thereon a want which is in your breasts, and upon them and upon the ships you are borne. |
| Sarwar | You may also obtain other benefits from them. You may ride them to seek whatever you need or be carried by them as ships carry you by sea. |
| Khalifa | They also provide you with additional benefits that satisfy many of your needs. On them, as well as on the ships, you are carried. |
| Hilali/Khan | And you have (many other) benefits from them, and that you may reach by their means a desire that is in your breasts (i.e. carry your goods, loads, etc.), and on them and on ships you are carried. |
| H/K/Saheeh | And for you therein are [other] benefits and that you may realize upon them a need which is in your breasts; and upon them and upon ships you are carried. |
| QXP | And you find yet other benefits from them. And that through them you may fulfill your heart-felt needs (of travel, food and milk, labor and battle) - and that you may be carried on them (on the land) as upon the ship (in the sea). |
| Maulana Ali | And there are advantages in them for you, and that you may attain through them a need which is in your breasts, and on them and on ships you are borne. |
| Free Minds | And you have other benefits in them. And that you may reach by them what is desired in your chests. And on them and on the ships, you are carried. |
| Qaribullah | and for you there are other uses in them, and that upon them you may reach a need in your chests, and upon them and on ships you are carried. |
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| George Sale | -- ye also receive other advantages therefrom; -- and that on them ye may arrive at the business proposed in your mind: And on them are ye carried by land, and on ships by sea. |
| JM Rodwell | (Other advantages too do ye derive from them)-and that by them ye may effect the projects ye cherish in your breasts; for on them, and on ships are ye borne: |
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| Asad | and find [yet other] benefits in them; [The "other benefits" are both concrete and abstract in their nature: concrete benefits like wool, skins, etc., and abstract ones like beauty (cf. 16:6-8, as well as Solomon's reverence for the God-created beauty of horses expressed in 38:3 1-33) or the all-time companionship of man and dog symbolized in the legend of the Men of the Cave (18:18 and 22).] and that through them you may attain to the fulfillment of [many] a heartfelt need: [Lit., "a need in your bosoms" [or "hearts"]: i.e., a genuine need.] for on them, as on ships, you are borne [through life]. |
Ghafir 040:081
| 40:81 ويريكم اياته فاي ايات الله تنكرون |
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| Transliteration | Wayureekum ayatihi faayya ayati Allahi tunkiroona |
| Literal | And He shows/makes you understand His verses/signs/evidences, so which (of) God's verses/signs/evidences (do) you deny ? |
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| Yusuf Ali | And He shows you (always) His Signs: then which of the Signs of Allah will ye deny? |
| Pickthal | And He showeth you His tokens. Which, then, of the tokens of Allah do ye deny? |
| Arberry | And He shows you His signs; then which of God's signs do you reject? |
| Shakir | And He shows you His signs: which then of Allah's signs will you deny? |
| Sarwar | God shows you the evidence (of His existence). How can you then deny such evidence?. |
| Khalifa | He thus shows you His proofs. Which of GOD's proofs can you deny? |
| Hilali/Khan | And He shows you His Signs and Proofs (of His Oneness in all the above mentioned things). Which, then of the Signs and Proofs of Allah do you deny? |
| H/K/Saheeh | And He shows you His signs. So which of the signs of Allah do you deny? |
| QXP | And thus He shows you His Wonders! Then which of the Wonders of Allah will you deny? |
| Maulana Ali | And He shows you His signs; which then of Allah’s signs will you deny? |
| Free Minds | And He shows you His signs. So which of God's signs do you deny? |
| Qaribullah | He shows you His signs. Now which of the signs of Allah do you disbelieve? |
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| George Sale | And He sheweth you his signs; which, therefore, of the signs of God, will ye deny? |
| JM Rodwell | And He sheweth you His signs: which, then, of the signs of God will ye deny? |
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| Asad | And [thus] He displays His wonders before you: which, then, of God's wonders can you still deny? |
Ghafir 040:082
| 40:82 افلم يسيروا في الارض فينظروا كيف كان عاقبة الذين من قبلهم كانوا اكثر منهم واشد قوة واثارا في الارض فما اغنى عنهم ماكانوا يكسبون |
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| Transliteration | Afalam yaseeroo fee al-ardi fayanthuroo kayfa kana AAaqibatu allatheena min qablihim kanoo akthara minhum waashadda quwwatan waatharan fee al-ardi fama aghna AAanhum ma kanoo yaksiboona |
| Literal | Do they not walk/move in the earth/Planet Earth, so they see/wonder about how was those from before them's end/turn (result)? They were more than them, and stronger (in) strength/power and tracks/historical remains in the earth/Planet Earth, so what they were gaining/acquiring did not enrich/suffice from them (in a thing) . |
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| Yusuf Ali | Do they not travel through the earth and see what was the End of those before them? They were more numerous than these and superior in strength and in the traces (they have left) in the land: Yet all that they accomplished was of no profit to them. |
| Pickthal | Have they not travelled in the land to see the nature of the consequence for those before them? They were more numerous than these, and mightier in power and (in the) traces (which they left behind them) in the earth. But all that they used to earn availed them not. |
| Arberry | What, have they not journeyed in the land and beheld how was the end of those before them? They were stronger than themselves in might and left firmer traces in the earth; yet that they earned did not avail them. |
| Shakir | Have they not then journeyed in the land and seen how was the end of those before them? They were more (in numbers) than these and greater in strength and in fortifications in the land, but what they earned did not avail them. |
| Sarwar | Have they not travelled through the land to see the terrible end of those who lived before them? They were far mightier in both number and power and in what they had established. Their (worldly) gains were of no benefit to them. |
| Khalifa | Have they not roamed the earth and noted the consequences for those who preceded them? They used to be greater in number, greater in power, and possessed a greater legacy on earth. Yet, all their achievements did not help them in the least. |
| Hilali/Khan | Have they not travelled through the earth and seen what was the end of those before them? They were more numerous than them and mightier in strength, and in the traces (they have left behind them) in the land, yet all that they used to earn availed them not. |
| H/K/Saheeh | Have they not traveled through the land and observed how was the end of those before them? They were more numerous than themselves and greater in strength and in impression on the land, but they were not availed by what they used to earn. |
| Malik | Those who have denied the Book WORSHIP/DECIPHERMENT have gone before them? They were more in number and superior in strength than these and they have left behind great traces of their power in the land; yet all that they did was of no avail to them.[82] |
| QXP | Have they not, then, journeyed about the earth and seen what happened in the end to those who lived before them? They were more numerous than these, and greater in power than these are, and stronger in the impact they left upon earth. But all that they ever achieved availed them not, and it failed to make them truly rich. |
| Maulana Ali | Do they not travel in the land and see what was the end of those before them? They were more numerous than these and greater in strength and in fortifications in the land, but what they earned availed them not. |
| Free Minds | Have they not roamed the Earth and noted the consequences for those who were before them? They used to be greater in number than them and mightier in strength, and they had built more in the land. Yet, all that they had earned could not avail them. |
| Qaribullah | Have they never journeyed through the land and seen what was the end of those who have gone before them? They were stronger than themselves in might and left firmer traces upon the earth; yet, whatsoever they earned did not help them. |
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| George Sale | Do they not pass through the earth, and see what hath been the end of those who were before them? They were more numerous than these, and more mighty in strength, and left more considerable monuments of their power in the earth: Yet that which they had acquired, profited them not. |
| JM Rodwell | Have they not journeyed in this land, and seen what hath been the end of those who flourished before them? More were they than these in number and mightier in strength, and greater are the traces of their power remaining in the land: yet their labours avai |
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| Asad | HAVE THEY, then, never journeyed about the earth and beheld what happened in the end to those [deniers of the truth] who lived before their time? More numerous were they, and greater in power than they are, and in the impact which they left on earth: but all that they ever achieved was of no avail to them - |
Ghafir 040:083
| 40:83 فلما جاءتهم رسلهم بالبينات فرحوا بما عندهم من العلم وحاق بهم ماكانوا به يستهزؤون |
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| Transliteration | Falamma jaat-hum rusuluhum bialbayyinati farihoo bima AAindahum mina alAAilmi wahaqa bihim ma kanoo bihi yastahzi-oona |
| Literal | So when their messengers came to them with the evidences, they became happy/rejoiced/delighted with what (is) at them from the knowledge; and what they were with it mocking/making fun surrounded/afflicted with them. |
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| Yusuf Ali | For when their messengers came to them with Clear Signs, they exulted in such knowledge (and skill) as they had; but that very (Wrath) at which they were wont to scoff hemmed them in. |
| Pickthal | And when their messengers brought them clear proofs (of Allah's Sovereignty) they exulted in the knowledge they (themselves) possessed. And that which they were wont to mock befell them. |
| Arberry | So, when their Messengers brought them the clear signs, they rejoiced in what knowledge they had, and were encompassed by that they mocked at. |
| Shakir | Then when their messengers came to them with clear arguments, they exulted in what they had with them of knowledge, and there beset them that which they used to mock. |
| Sarwar | They were far too content with their own knowledge (to pay attention to the Messengers) when Our Messengers came to them with illustrious evidence. They were encompassed by the torment for mocking Our guidance. |
| Khalifa | When their messengers went to them with clear proofs, they rejoiced in the knowledge they had inherited, and the very things they ridiculed were the cause of their fall. |
| Hilali/Khan | Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge (of worldly things): And that at which they used to mock, surrounded them (i.e. the punishment). |
| H/K/Saheeh | And when their messengers came to them with clear proofs, they [merely] rejoiced in what they had of knowledge, but they were enveloped by what they used to ridicule. |
| Malik | When their Messengers came to them with clear revelations, they proudly boasted about their own knowledge; but the very forewarned scourge at which they mocked, hemmed them in.[83] |
| QXP | For when their Messengers came to them with all evidence of the Truth, they took delight in the knowledge they possessed. And the very thing they used to mock came on to pay a visit to them. (They took pride in their knowledge and skill and ridiculed the warnings of the Messengers that wrong Systems crash down however smartly they might be run). |
| Maulana Ali | Then when their messengers came to them with clear arguments, they exulted in what they had with them of knowledge and that at which they used to mock befell them. |
| Free Minds | Then, when their messengers came to them with clear proofs, they were content with what they already had of the knowledge. And that which they ridiculed became their doom. |
| Qaribullah | When their Messengers brought them clear verses they rejoiced in such knowledge as they had; but they were encompassed by that which they mocked. |
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| George Sale | And when their Apostles came unto them with evident proofs of their mission, they rejoiced in the knowledge which was with them: But that which they mocked at, encompassed them. |
| JM Rodwell | And when their apostles had come to them with the tokens of their mission, they exulted in what they possessed of knowledge; but that retribution at which they scoffed, encompassed them. |
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| Asad | for when their apostles came to them with all evidence of the truth, they arrogantly exulted in whatever knowledge they [already] possessed: [I.e., they were fully satisfied with their own empirically or speculatively acquired or inherited knowledge; and so, in their arrogant conviction that man is "self-sufficient" and, therefore, not in need of any guidance by a Power beyond the reach of human perception, they rejected whatever ethical and spiritual truths were offered them by the prophets.] and [so, in the end,] they were overwhelmed by the very thing which they were wont to deride. [I.e., the idea of God's existence and inescapable judgment: see 6:10 and the corresponding note.] |
Ghafir 040:084
| 40:84 فلما راوا باسنا قالوا امنا بالله وحده وكفرنا بما كنا به مشركين |
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| Transliteration | Falamma raaw ba/sana qaloo amanna biAllahi wahdahu wakafarna bima kunna bihi mushrikeena |
| Literal | So when they saw/understood Our might/power they said: "We believed with (in) God alone, and we disbelieved with what we were with Him sharing/making partners." |
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| Yusuf Ali | But when they saw Our Punishment, they said: "We believe in Allah,- the one Allah - and we reject the partners we used to join with Him." |
| Pickthal | Then, when they saw Our doom, they said: We believe in Allah only and reject (all) that we used to associate (with Him). |
| Arberry | Then, when they saw Our might, they said, 'We believe in God alone, and we disbelieve in that we were associating with Him.' |
| Shakir | But when they saw Our punishment, they said: We believe in Allah alone and we deny what we used to associate with Him. |
| Sarwar | They said, "We believe in One God and disbelieve in whatever we had considered equal to Him," when they experienced Our wrath.. |
| Khalifa | Subsequently, when they saw our retribution they said, "Now we believe in GOD ALONE, and we now disbelieve in the idol worship that we used to practice." |
| Hilali/Khan | So when they saw Our punishment, they said: "We believe in Allah Alone and reject (all) that we used to associate with Him as (His) partners. |
| H/K/Saheeh | And when they saw Our punishment, they said," We believe in Allah alone and disbelieve in that which we used to associate with Him." |
| Malik | When they saw Our scourge, they cried out: "We believe in Allah, the One and Only, and we reject all those gods whom we used to associate with Him."[84] |
| QXP | And then, as they saw Our Strike, they cried, "We believe in Allah, the One God only and reject all that we used to associate with Him." (We will dismiss false 'authorities' and submit to the Divine System of Life). |
| Maulana Ali | So when they saw Our punishment, they said: We believe in Allah alone, and we deny what we used to associate with Him. |
| Free Minds | So when they saw Our might, they said: "We believe in God Alone, and we reject all the partners we used to set up!" |
| Qaribullah | And when they saw Our Might, they said: 'We believe in Allah alone, and we disbelieve in that we used to associate with Him. ' |
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| George Sale | And when they beheld our vengeance, they said, we believe in God alone, and we renounce the idols which we associated with Him: |
| JM Rodwell | And when they beheld our vengeance they said, "We believe in God alone, and we disbelieve in the deities we once associated with Him." |
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| Asad | And then, when they [clearly] beheld Our punishment, [I.e., the God-willed, catastrophic breakdown of their society and civilization in consequence of their persistent rejection of all spiritual values.] they said: "We have come to believe in the One God, and we have renounced all belief in that to which we were wont to ascribe a share in His divinity!" [This evidently includes their past belief in man's supposedly "unlimited possibilities" and the illusory conviction that one day he would achieve "mastery over nature".] |
Ghafir 040:085
| 40:85 فلم يك ينفعهم ايمانهم لما راوا باسنا سنة الله التي قد خلت في عباده وخسر هنالك الكافرون |
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| Transliteration | Falam yaku yanfaAAuhum eemanuhum lamma raaw ba/sana sunnata Allahi allatee qad khalat fee AAibadihi wakhasira hunalika alkafiroona |
| Literal | So their belief did not be beneficial (to) them when they saw/understood Our might/power , God's law/manner which had past in His worshippers/slaves , and the disbelievers lost at that place and time.346 |
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| Yusuf Ali | But their professing the Faith when they (actually) saw Our Punishment was not going to profit them. (Such has been) Allah's Way of dealing with His Servants (from the most ancient times). And even thus did the Rejecters of Allah perish (utterly)! |
| Pickthal | But their faith could not avail them when they saw Our doom. This is Allah's law which hath ever taken course for His bondmen. And then the disbelievers will be ruined. |
| Arberry | But their belief when they saw Our might did not profit them -- the wont of God, as in the past, touching His servants; then the unbelievers shall be lost. |
| Shakir | But their belief was not going to profit them when they had seen Our punishment; (this is) Allah's law, which has indeed obtained in the matter of His servants, and there the unbelievers are lost. |
| Sarwar | Their faith proved to be of no benefit to them when they became subject to Our torment. Such was God's prevailing tradition among His servants in the past. Thus were the unbelievers destroyed. |
| Khalifa | Their belief then could not help them in the least, once they saw our retribution. Such is GOD's system that has been established to deal with His creatures; the disbelievers are always doomed. |
| Hilali/Khan | Then their Faith (in Islamic Monotheism) could not avail them when they saw Our punishment. (Like) this has been the way of Allah in dealing with His slaves. And there the disbelievers lost utterly (when Our Torment covered them). |
| H/K/Saheeh | But never did their faith benefit them once they saw Our punishment. [It is] the established way of Allah which has preceded among His servants. And the disbelievers thereupon lost [all]. |
| Malik | But after seeing Our scourge, their professing the faith (Islam) was of no use to them; such was the practice of Allah in dealing with His servants in the past, and thus the disbelievers were lost.[85] |
| QXP | But their proclamation of Faith could not help them, once they saw Our Blow. This is the Law of Allah that has always applied to His servants. And so, there and then, lost were the rejecters of the changeless Divine Laws. |
| Maulana Ali | But their faith could not profit them when they saw Our punishment. Such is Allah’s law, which ever takes its course in the matter of His servants; and there the disbelievers are lost. |
| Free Minds | But their belief could not help them once they saw Our might. Such is God's way that has been established with His servants. And the rejecters were then totally in loss. |
| Qaribullah | But when they saw Our Might their belief did not benefit them! It is the way of Allah that has passed concerning His worshipers. There, the unbelievers shall be lost. |
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| George Sale | But their faith availed them not, after they had beholden our vengeance. This was the ordinance of God, which was formerly observed in respect to his servants: And then did the unbelievers perish. |
| JM Rodwell | But their faith, after they had witnessed our vengeance, profited them not. Such the procedure of God with regard to his servants who flourished of old. And then the unbelievers perished. |
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| Asad | But their attaining to faith after they had beheld Our punishment could not possibly benefit them [I.e., firstly, because this belated faith could not unmake a reality which had already come into being, and, secondly, because it could not contribute to their spiritual growth inasmuch as it was not an outcome of free choice but had been, rather, forced on them by the shock of an irreversible calamity.] - such being the way of God that has always obtained for His creatures -: and so, then and there, lost were they who had denied the truth. [The "way of God" (sunnat Allah) is the Quranic term for the totality of natural laws instituted by the Creator: in this case, the law that faith has no spiritual value unless it arises out of a genuine, inner enlightenment.] |
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