Compared Translations of the meaning of the Quran - Sura 42
ash-Shura - Council, Consultation, The Counsel
Total Verses: 53 | |
ash-Shura 042:001
ash-Shura 042:002
ash-Shura 042:003
| 42:3 كذلك يوحى اليك والى الذين من قبلك الله العزيز الحكيم |
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| Transliteration | Kathalika yoohee ilayka wa-ila allatheena min qablika Allahu alAAazeezu alhakeemu |
| Literal | As/like that God inspires/transmits to you, and to those from before you, the glorious/mighty , the wise/judicious. |
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| Yusuf Ali | Thus doth (He) send inspiration to thee as (He did) to those before thee,- Allah, Exalted in Power, Full of Wisdom. |
| Pickthal | Thus Allah the Mighty, the Knower inspireth thee (Muhammad) as (He inspired) those before thee. |
| Arberry | So reveals to thee, and to those before thee, God, the All-mighty, the All-wise. |
| Shakir | Thus does Allah, the Mighty, the Wise, reveal to you, and (thus He revealed) to those before you. |
| Sarwar | (Muhammad), this is how God, the Majestic and All-wise, sends revelations to you and sent them to those who lived before you. |
| Khalifa | Inspiring you, and those before you, is GOD, the Almighty, Most Wise. |
| Hilali/Khan | Likewise Allah, the All-Mighty, the All-Wise inspires you (O Muhammad SAW) as (He inspired) those before you. |
| H/K/Saheeh | Thus has He revealed to you, [O Muúammad], and to those before you Allah, the Exalted in Might, the Wise. |
| Malik | Thus, Allah All-Mighty, the All-Wise sends His revelation to you, O Muhammad, as He sent to other Messengers before you.[3] |
| QXP | Thus it is: Revealing to you (O Prophet) as He did to those before you, is Allah, the Almighty, the Wise. |
| Maulana Ali | Thus does Allah, the Mighty, the Wise, reveal to thee, and (He revealed) to those before thee. |
| Free Minds | Similarly, inspiring you and those before you, is God, the Noble, the Wise. |
| Qaribullah | As such Allah, the Almighty, the Wise reveals to you (Prophet Muhammad) and to those before you. |
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| George Sale | Thus doth the mighty, the wise God reveal his will unto thee; and in like manner did He reveal it unto the prophets who were before thee. |
| JM Rodwell | Thus unto thee as unto those who preceded thee doth God, the Mighty, the Wise, reveal! |
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| Asad | THUS has God, the Almighty, the Wise, revealed [the truth] unto thee, [O Muhammad,] and unto those who preceded thee: [I.e., the basic truths propounded in the Quranic revelation - some of which are summarized in the sequence - are the same as those revealed to all the earlier prophets.] |
ash-Shura 042:004
| 42:4 له مافي السماوات ومافي الارض وهو العلي العظيم |
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| Transliteration | Lahu ma fee alssamawati wama fee al-ardi wahuwa alAAaliyyu alAAatheemu |
| Literal | For Him what (is) in the skies/space and what (is) in the earth/Planet Earth, and He is the high and mighty/dignified, the great. |
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| Yusuf Ali | To Him belongs all that is in the heavens and on earth: and He is Most High, Most Great. |
| Pickthal | Unto Him belongeth all that is in the heavens and all that is in the earth, and He is the Sublime, the Tremendous. |
| Arberry | To Him belongs whatsoever is in the heavens and whatsoever is in the earth; and He is the All-high, the All-glorious. |
| Shakir | His is what is in the heavens and what is in the earth, and He is the High, the Great. |
| Sarwar | To Him belongs all that is in the heavens and the earth. He is the Most High and the Most Great. |
| Khalifa | To Him belongs everything in the heavens and everything on earth, and He is the Most High, the Great. |
| Hilali/Khan | To Him belongs all that is in the heavens and all that is in the earth, and He is the Most High, the Most Great. |
| H/K/Saheeh | To Him belongs whatever is in the heavens and whatever is in the earth, and He is the Most High, the Most Great. |
| Malik | To Him belongs all that is in the heavens and the earth. He is the Supreme, the Great.[4] |
| QXP | Unto Him belongs all that is in the heavens and all that is in the earth. And the Most Exalted, the Tremendous is He. |
| Maulana Ali | To Him belongs whatever is in the heavens and whatever is in the earth; and He is the High, the Great. |
| Free Minds | To Him belongs all that is in the heavens and all that is in the Earth, and He is the Most High, the Great. |
| Qaribullah | To Him belongs whatsoever is in the heavens and the earth. He is the High, the Exalted. |
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| George Sale | Unto Him belongeth whatever is in heaven, and in earth; and He is the high, the great God. |
| JM Rodwell | All that is in the Heavens and all that is in the Earth is His: and He is the High, the Great! |
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| Asad | His is all that is in the heavens and all that is on earth; and most exalted, tremendous is He. |
ash-Shura 042:005
| 42:5 تكاد السماوات يتفطرن من فوقهن والملائكة يسبحون بحمد ربهم ويستغفرون لمن في الارض الا ان الله هو الغفور الرحيم |
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| Transliteration | Takadu alssamawatu yatafattarna min fawqihinna waalmala-ikatu yusabbihoona bihamdi rabbihim wayastaghfiroona liman fee al-ardi ala inna Allaha huwa alghafooru alrraheemu |
| Literal | The skies/space are about to/almost split/crack/cleave from above them, and the angels praise/glorify with their Lord's praise/gratitude/thanks, and they ask for forgiveness to whom (is) in the earth/Planet Earth, is (it) not that truly God, He is the forgiving, the merciful? |
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| Yusuf Ali | The heavens are almost rent asunder from above them (by Him Glory): and the angels celebrate the Praises of their Lord, and pray for forgiveness for (all) beings on earth: Behold! Verily Allah is He, the Oft-Forgiving, Most Merciful. |
| Pickthal | Almost might the heavens above be rent asunder while the angels hymn the praise of their Lord and ask forgiveness for those on the earth. Lo! Allah, He is the Forgiver, the Merciful. |
| Arberry | The heavens wellnigh are rent above them, when the angels proclaim the praise of their Lord, and ask forgiveness for those on earth. Surely God -- He is the All-forgiving, the All-compassionate. |
| Shakir | The heavens may almost rend asunder from above them and the angels sing the praise of their Lord and ask forgiveness for those on earth; now surely Allah is the Forgiving, the Merciful. |
| Sarwar | (When the revelation passes through) the heavens, they almost break apart. At that time the angels glorify their Lord with His praise and seek forgiveness for those who live on earth. God is certainly All-forgiving and All-merciful. |
| Khalifa | The heavens above them almost shatter, out of reverence for Him, and the angels praise and glorify their Lord, and they ask forgiveness for those on earth. Absolutely, GOD is the Forgiver, Most Merciful. |
| Hilali/Khan | Nearly the heavens might rent asunder from above them (by His Majesty), and the angels glorify the praises of their Lord, and ask for forgiveness for those on the earth, verily, Allah is the Oft-Forgiving, the Most Merciful. |
| H/K/Saheeh | The heavens almost break from above them, and the angels exalt [Allah] with praise of their Lord and ask forgiveness for those on earth. Unquestionably, it is Allah who is the Forgiving, the Merciful. |
| Malik | The heavens might have almost broken apart from above those who are elevating Allah’s creatures to His rank, if the angels would have not been glorifying their Lord with His praise and begging forgiveness for those on earth. Behold! Surely it is Allah Who is the oft-Forgiving, most Merciful.[5] |
| QXP | The heavens above them would shatter (if the Universe were to run like the humans run their lives (19:88-91). But angels (the Divine Laws) practically extol their Lord's Glory by protecting the Order in the Universe. Oh, verily, Allah! He alone is the Absolver of imperfections, the Merciful. ('Malaekah = Angels = Divine Laws in the Universe. 'Yastaghfirun' = They help protect like a helmet protects the head. 'Sabh' = Swim in strides = Doing one's best). |
| Maulana Ali | The heavens may almost be rent asunder above them, while the angels celebrate the praise of their Lord and ask forgiveness for those on earth. Now surely Allah is the Forgiving, the Merciful. |
| Free Minds | The heavens would nearly shatter from above them, and the Angels praise the glory of their Lord, and they ask forgiveness for those on Earth. Surely, God is the Forgiver, the Merciful. |
| Qaribullah | The heavens nearly break apart above them as the angels exalt with the praise of their Lord and ask forgiveness for those on earth. Indeed Allah is the Forgiving, the Most Merciful. |
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| George Sale | It wanteth little but that the heavens be rent in sunder from above, at the awfulness of his majesty: The angels celebrate the praise of their Lord, and ask pardon for those who dwell in the earth. Is not God the forgiver of sins, the merciful? |
| JM Rodwell | Ready are the Heavens to cleave asunder from above for very awe: and the angels celebrate the praise of their Lord, and ask forgiveness for the dwellers on earth: Is not God the Indulgent, the Merciful? |
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| Asad | The uppermost heavens are well-nigh rent asunder [for awe of Him]; and the angels extol their Sustainer's limitless glory and praise, and ask forgiveness for all who are on earth. [I.e., all human beings (as indicated by the relative pronoun man, which always refers to beings endowed with conscious intelligence). The implication is that whereas all humans - whether believers or unbelievers - are liable to err and to sin, God "is full of forgiveness unto men despite all their evildoing" |
ash-Shura 042:006
| 42:6 والذين اتخذوا من دونه اولياء الله حفيظ عليهم وماانت عليهم بوكيل |
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| Transliteration | Waallatheena ittakhathoo min doonihi awliyaa Allahu hafeethun AAalayhim wama anta AAalayhim biwakeelin |
| Literal | And those who took from other than Him guardians/allies , God (is an) observer on them, and you are not on them with a guardian/protector . |
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| Yusuf Ali | And those who take as protectors others besides Him,- Allah doth watch over them; and thou art not the disposer of their affairs. |
| Pickthal | And as for those who choose protecting friends beside Him, Allah is Warden over them, and thou art in no wise a guardian over them. |
| Arberry | And those who have taken to them protectors apart from Him -- God is Warden over them; thou art not a guardian over them. |
| Shakir | And (as for) those who take guardians besides Him, Allah watches over them, and you have not charge over them. |
| Sarwar | God is the guardian of even those who have chosen others (idols) besides Him as their guardians (Muhammad), you will not have to answer for them. |
| Khalifa | Those who set up other lords beside Him, GOD is the One in charge of them; you are not their advocate. |
| Hilali/Khan | And as for those who take as Auliya (guardians, supporters, helpers, protectors, etc.) others besides Him (i.e. they take false deities other than Allah (as) protectors, and they worship them) Allah is Hafeez (Protector) over them (i.e. takes care of their deeds and will recompense them), and you (O Muhammad SAW) are not a Wakeel (guardian or a disposer of their affairs) over them (to protect their deeds, etc.). |
| H/K/Saheeh | And those who take as allies other than Him Allah is [yet] Guardian over them; and you, [O Muúammad], are not over them a manager. |
| Malik | Those who take others as their guardians besides Him, Allah Himself is watching them; and O Prophet, you are not the disposer of their affairs.[6] |
| QXP | Now as for those who instead of Him take patrons, Allah is Watcher over them, and you are not a pleader on their behalf. |
| Maulana Ali | And those who take protectors besides Him -- Allah watches over them; and thou hast not charge over them. |
| Free Minds | And those who take allies besides Him, God is responsible for them; and you are not a guardian over them. |
| Qaribullah | As for those who take guardians for themselves, other than Him, Allah is the Warden over them. You are not a guardian over them. |
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| George Sale | But as to those who take other gods for their patrons, besides Him, God observeth their actions: For thou art not a steward over them. |
| JM Rodwell | But whose take aught beside Him as lords-God watcheth them! but thou hast them not in thy charge. |
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| Asad | NOW AS FOR those who take aught beside Him for their protectors - God watches them, and thou art not responsible for their conduct. |
ash-Shura 042:007
| 42:7 وكذلك اوحينا اليك قرانا عربيا لتنذر ام القرى ومن حولها وتنذر يوم الجمع لاريب فيه فريق في الجنة وفريق في السعير |
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| Transliteration | Wakathalika awhayna ilayka qur-anan AAarabiyyan litunthira omma alqura waman hawlaha watunthira yawma aljamAAi la rayba feehi fareequn fee aljannati wafareequn fee alssaAAeeri |
| Literal | And as/like that We inspired/transmitted to you an Arabic Koran to warn/give notice to the mother/origin (of) the villages/urban cities and who (is) around/surrounding it, and warn/give notice (of) the Gathering Day/Resurrection Day, (there is) no doubt/suspicion in it, a group/party/flock (are) in the Paradise, and a group/party/flock (are) in the blazing/inflamed (inferno). |
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| Yusuf Ali | Thus have We sent by inspiration to thee an Arabic Qur'an: that thou mayest warn the Mother of Cities and all around her,- and warn (them) of the Day of Assembly, of which there is no doubt: (when) some will be in the Garden, and some in the Blazing Fire. |
| Pickthal | And thus We have inspired in thee a Lecture in Arabic, that thou mayst warn the mother-town and those around it, and mayst warn of a day of assembling whereof there is no doubt. A host will be in the Garden, and a host of them in the Flame. |
| Arberry | And so We have revealed to thee an Arabic Koran, that thou mayest warn the Mother of Cities and those who dwell about it, and that thou mayest warn of the Day of Gathering, wherein is no doubt -- a party in Paradise, and a party in the Blaze. |
| Shakir | And thus have We revealed to you an Arabic Quran, that you may warn the mother city and those around it, and that you may give warning of the day of gathering together wherein is no doubt; a party shall be in the garden and (another) party in the burning fire. |
| Sarwar | We have revealed the Quran to you in the Arabic language so that you could warn the people of the Mother Town (Mecca) and those around it of the inevitable Day of Resurrection when some will go to Paradise and others to hell. |
| Khalifa | We thus reveal to you an Arabic Quran to warn the central community and all around it, and to warn about the Day of Summoning that is inevitable. Some will end up in Heaven, and some in Hell. |
| Hilali/Khan | And thus We have inspired unto you (O Muhammad SAW) a Quran (in Arabic) that you may warn the Mother of the Towns (Makkah) and all around it. And warn of the Day of Assembling, of which there is no doubt, when a party will be in Paradise (those who believed in Allah and followed what Allahs Messenger SAW brought them) and a party in the blazing Fire (Hell) (those who disbelieved in Allah and followed not what Allahs Messenger SAW brought them) |
| H/K/Saheeh | And thus We have revealed to you an Arabic Qurâ an that you may warn the Mother of Cities [Makkah] and those around it and warn of the Day of Assembly, about which there is no doubt. A party will be in Paradise and a party in the Blaze. |
| Malik | Thus have We revealed to you this Qur’an in Arabic, so that you may warn the residents of the Mother City (Mecca) and its suburbs, and forewarn them of the Day of assembly about which there is no doubt: when some will go to paradise and others to the blazing fire.[7] |
| QXP | And thus: We have revealed to you a Monograph in Arabic so that you may warn the Foremost of all towns and those who dwell around it, and may warn of the Day of Gathering, which is beyond all doubt. One group will be in the Garden, and one group will be in the Flames. (Such will happen in this world and in the life to come). |
| Maulana Ali | And thus have We revealed to thee an Arabic Qur’an, that thou mayest warn the mother-town and those around it, and give warning of the day of Gathering, wherein is no doubt a party will be in the Garden and (another) party in the burning Fire. |
| Free Minds | And thus We have inspired to you an Arabic Quran, so that you may warn the capital town and all around it, and to warn about the Day of Gathering that is inevitable. A group will be in Paradise, and a group in Hell. |
| Qaribullah | As such We have revealed to you an Arabic Koran, so that you can warn the Mother of Villages (Mecca) and all who live about it, and that you also warn them of the Day of Gathering in which there is no doubt that a division will be in Paradise, and a division in the Blaze. |
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| George Sale | Thus have We revealed unto thee an Arabic Koran, that thou mayest warn the metropolis of Mecca, and the Arabs who dwell round about it; and mayest threaten them with the day of the general assembly, of which there is no doubt: One part shall then be placed in paradise, and another part in hell. |
| JM Rodwell | It is thus moreover that we have revealed to thee an Arabic Koran, that thou mayest warn the mother city and all around it, and that thou mayest warn them of that day of the Gathering, of which there is no doubt-when part shall be in Paradise and part in t |
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| Asad | [Thou art but entrusted with Our message:] and so We have revealed unto thee a discourse in the Arabic tongue [Cf. 14:4 -"never have We sent forth any apostle otherwise than [with a message] in his own people's tongue"; see also note on the first sentence of 13:37.] in order that thou mayest warn the foremost of all cities and all who dwell around it [I.e., all mankind (Tabari, Baghawi, Razi). As regards the designation of Mecca as "the foremost of all cities", see note on the identical phrase in 6:92.] - to wit, warn [them] of the Day of the Gathering, [the coming of] which is beyond all doubt: [the Day when] some shall find themselves in paradise, and some in the blazing flame. |
ash-Shura 042:008
| 42:8 ولو شاء الله لجعلهم امة واحدة ولكن يدخل من يشاء في رحمته والظالمون مالهم من ولي ولانصير |
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| Transliteration | Walaw shaa Allahu lajaAAalahum ommatan wahidatan walakin yudkhilu man yashao fee rahmatihi waalththalimoona ma lahum min waliyyin wala naseerin |
| Literal | And if God wanted/willed He would have made them one nation, and but He enters in His mercy whom He wills/wants, and the unjust/oppressive (there is) none for them from a guardian/ally and nor (a) victorior/savior . |
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| Yusuf Ali | If Allah had so willed, He could have made them a single people; but He admits whom He will to His Mercy; and the Wrong-doers will have no protector nor helper. |
| Pickthal | Had Allah willed, He could have made them one community, but Allah bringeth whom He will into His mercy. And the wrong-doers have no friend nor helper. |
| Arberry | If God had willed, He would have made them one nation; but He admits whomsoever He will into His mercy, and the evildoers shall have neither protector nor helper. |
| Shakir | And if Allah had pleased He would surely have made them a single community, but He makes whom He pleases enter into His mercy, and the unjust it is that shall have no guardian or helper. |
| Sarwar | Had God wanted, He could have made them all one single nation, but He grants mercy to whomever He wills. The unjust will have no guardian or helper. |
| Khalifa | Had GOD willed, He could have made them one community. But He redeems into His mercy whomever He wills. As for the transgressors, they have no master, nor a helper. |
| Hilali/Khan | And if Allah had willed, He could have made them one nation, but He admits whom He wills to His Mercy. And the Zalimoon (polytheists and wrong-doers, etc.) will have neither a Walee (protector) nor a helper. |
| H/K/Saheeh | And if Allah willed, He could have made them [of] one religion, but He admits whom He wills into His mercy. And the wrongdoers have not any protector or helper. |
| Malik | If Allah wanted, He could have made all of them a single nation; but He admits to His mercy whom He pleases; as for the wrongdoers, they will have no protector nor helper.[8] |
| QXP | Now had Allah willed, He could have made all of them one single community. But Allah brings into His Grace him who so wills (making himself worthy). Whereas for the violators of human rights shall be no patron and no helper. |
| Maulana Ali | And if Allah had pleased, He would surely have made them a single nation, but He admits whom He pleases to His mercy. And the wrongdoers have no protector nor helper. |
| Free Minds | And had God willed, He could have made them one nation. But He admits whom He wills into His mercy. And the transgressors will have neither an ally, nor helper. |
| Qaribullah | Had it been the Will of Allah, He would have made them all one nation. But He admits into His Mercy whom He will the harmdoers shall have neither a guardian nor helper. |
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| George Sale | If God had pleased, He had made them all of one religion: But He leadeth whom He pleaseth into his mercy; and the unjust shall have no patron or helper. |
| JM Rodwell | Had God so pleased, He had made them one people and of one creed: but He bringeth whom He will within His mercy; and as for the doers of evil, no patron, no helper shall there be for them. |
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| Asad | Now had God so willed, He could surely have made them all one single community: [The implication being, "but He has not willed it": see second paragraph of 5:48 and the corresponding notes; 16:93 and also note on 10:19.] none the less, He admits unto His grace him that wills [to be admitted] [Or: "He admits whomever He wills unto His grace" - similar to the double meaning inherent in the oft-recurring phrase, Allahu yahdi man yashau wa-yudillu man yashau, which can be understood either as "God guides whomever He wills and lets go astray whomever He wills", or, alternatively, as "God guides him that wills [to be guided] and lets go astray him that wills [to go astray]". See, in particular, Zamakhshari's elaborate comment on this problem quoted in note on the second half of 14:4.] - whereas the evildoers shall have none to protect them and none to succour them [on Judgment Day]. |
ash-Shura 042:009
| 42:9 ام اتخذوا من دونه اولياء فالله هو الولي وهو يحيي الموتى وهو على كل شئ قدير |
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| Transliteration | Ami ittakhathoo min doonihi awliyaa faAllahu huwa alwaliyyu wahuwa yuhyee almawta wahuwa AAala kulli shay-in qadeerun |
| Literal | Or they took from other than Him guardians/allies , so God, He is the guardian/ally , and He revives/makes alive the deads, and He is on every thing capable/able. |
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| Yusuf Ali | What! Have they taken (for worship) protectors besides Him? But it is Allah,- He is the Protector, and it is He Who gives life to the dead: It is He Who has power over all things, |
| Pickthal | Or have they chosen protecting friends besides Him? But Allah, He (alone) is the Protecting Friend. He quickeneth the dead, and He is Able to do all things. |
| Arberry | Or have they taken to them protectors apart from Him? But God -- He is the Protector; He quickens the dead, and He is powerful over everything. |
| Shakir | Or have they taken guardians besides Him? But Allah is the Guardian, and He gives life to the dead, and He has power over all things. |
| Sarwar | Have they chosen other guardians besides Him? God is the real Guardian and it is He who will bring the dead back to life. He has power over all things. |
| Khalifa | Did they find other lords beside Him? GOD is the only Lord and Master. He is the One who resurrects the dead, and He is the Omnipotent One. |
| Hilali/Khan | Or have they taken (for worship) Auliya (guardians, supporters, helpers, protectors, etc.) besides Him? But Allah, He Alone is the Walee (Protector, etc.). And it is He Who gives life to the dead, and He is Able to do all things. |
| H/K/Saheeh | Or have they taken protectors [or allies] besides him? But Allah He is the Protector, and He gives life to the dead, and He is over all things competent. |
| Malik | Have they set up other guardians beside Him, while Allah Alone is the Guardian? It is He Who gives life to the dead and it is He Who has power over all things.[9] |
| QXP | Or have they chosen patrons besides Him? But Allah, He alone is the Patron, since it is He alone Who revives the dead. (And His Laws can revive the dead of heart). He is the Appointer of due measure for all things. |
| Maulana Ali | Or have they taken protectors besides Him? But Allah is the Protector, and He gives life to the dead, and He is Possessor of power over all things. |
| Free Minds | Or have they taken allies besides Him? But God is the ally, and He is the One who resurrects the dead, and He is able to do all things. |
| Qaribullah | Or have they taken to themselves guardians other than Him? But Allah, He is the Guardian. He revives the dead and has power over all things. |
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| George Sale | Do they take other patrons, besides Him? Whereas God is the only true patron: He quickeneth the dead; and He is almighty. |
| JM Rodwell | Will they take other patrons than Him? But God is man's only Lord: He quickeneth the dead; and He is mighty over all things. |
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| Asad | Did they, perchance, [think that they could] choose protectors other than Him? But God alone is the Protector [of all that exists], since it is He alone who brings the dead to life, and He alone who has the power to will anything. |
ash-Shura 042:010
| 42:10 ومااختلفتم فيه من شئ فحكمه الى الله ذلكم الله ربي عليه توكلت واليه انيب |
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| Transliteration | Wama ikhtalaftum feehi min shay-in fahukmuhu ila Allahi thalikumu Allahu rabbee AAalayhi tawakkaltu wa-ilayhi oneebu |
| Literal | And what you differed/disagreed/disputed in it from a thing, so its judgment/rule (is) to God, that one (is) God, my Lord, on Him I relied/depended , and to Him I return/repent/obey . |
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| Yusuf Ali | Whatever it be wherein ye differ, the decision thereof is with Allah: such is Allah my Lord: In Him I trust, and to Him I turn. |
| Pickthal | And in whatsoever ye differ, the verdict therein belongeth to Allah. Such is my Lord, in Whom I put my trust, and unto Whom I turn. |
| Arberry | And whatever you are at variance on, the judgment thereof belongs to God. That then is God, my Lord; in Him I have put my trust, and to Him I turn, penitent. |
| Shakir | And in whatever thing you disagree, the judgment thereof is (in) Allah's (hand); that is Allah, my Lord, on Him do I rely and to Him do I turn time after time. |
| Sarwar | Whatever differences you may have about the Quran, the final decision rests with God. In Him do I trust and to Him do I turn in repentance. |
| Khalifa | If you dispute any part of this message, the judgment for doing this rests with GOD. Such is GOD my Lord. In Him I trust, and to Him I submit. |
| Hilali/Khan | And in whatsoever you differ, the decision thereof is with Allah (He is the ruling Judge). (And say O Muhammad SAW to these polytheists:) Such is Allah, my Lord in Whom I put my trust, and to Him I turn in all of my affairs and in repentance. |
| H/K/Saheeh | And in anything over which you disagree its ruling is [to be referred] to Allah. [Say], "That is Allah, my Lord; upon Him I have relied, and to Him I turn back." |
| Malik | O Prophet, tell them: Whatever the subject of your dispute is, its Judgment belongs to Allah: Such is Allah my Lord, in Him I have put my trust, and to Him I turn in repentance,[10] |
| QXP | And in whatever you humans may differ, the Decision rests with Allah. (Say), "Such is Allah, my Lord. In Him I trust and unto Him I always turn." ((42:8). Turning to Allah = Turning to His Laws in the Qur'an). |
| Maulana Ali | And in whatever you differ, the judgment thereof is with Allah. That is Allah, my Lord; on Him I rely, and to Him I turn. |
| Free Minds | And anything you dispute in, then its judgment shall be with God. Such is God my Lord. In Him I put my trust, and to Him I repent. |
| Qaribullah | Whatever you differ upon, its judgement belongs to Allah. Such is Allah, my Lord, in Him I have put my trust, and to Him I turn in repentance. |
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| George Sale | Whatever matter ye disagree about, the decision thereof appertaineth unto God. This is God, my Lord: In him do I trust, and unto him do I turn me; |
| JM Rodwell | And whatever the subject of your disputes, with God doth its decision rest. This is God, my Lord: in Him do I put my trust, and to Him do I turn in penitence; |
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| Asad | AND ON WHATEVER you may differ, [O believers,] the verdict thereon rests with God. [This, connecting with the first sentence of verse 8 above, evidently relates to problems of faith and religious law (Baghawi, Zamakhshari). The above verse has provided some of the great exponents of Islamic Law - Ibn Hazm among them - with one of the main arguments against the acceptance of deductions by analogy (qiyas) as a means to "establish" points of religious law not formulated as such in the nass - i.e., the self-evident (zahir) wording of the Quran and, by obvious implication, of the Prophet's commandments. This, as Razi points out, is the meaning of the phrase "on whatever you may differ, the verdict (hukm) thereon rests with God". (See in this connection note on 5:101; also the section on "The Scope of Islamic Law" in my State and Government, pp. 11-15.)] [Say, therefore:] "Such is God, my Sustainer: in Him have I placed my trust, and unto Him do I always turn!" |
ash-Shura 042:011
| 42:11 فاطر السماوات والارض جعل لكم من انفسكم ازواجا ومن الانعام ازواجا يذرؤكم فيه ليس كمثله شئ وهو السميع البصير |
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| Transliteration | Fatiru alssamawati waal-ardi jaAAala lakum min anfusikum azwajan wamina al-anAAami azwajan yathraokum feehi laysa kamithlihi shay-on wahuwa alssameeAAu albaseeru |
| Literal | Creator/bringer to being (of) the skies/space and the earth/Planet Earth, He made/created for you from yourselves spouses/pairs/kinds , and from the camels/livestock spouses/pairs/kinds , He creates/seeds you in it, (there) is not like Him/similar to Him a thing, and He is the hearing/listening, the seeing . |
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| Yusuf Ali | (He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves, and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him, and He is the One that hears and sees (all things). |
| Pickthal | The Creator of the heavens and the earth. He hath made for you pairs of yourselves, and of the cattle also pairs, whereby He multiplieth you. Naught is as His likeness; and He is the Hearer, the Seer. |
| Arberry | The Originator of the heavens and the earth; He has appointed for you, of yourselves, pairs, and pairs also of the cattle, therein multiplying you. Like Him there is naught; He is the All-hearing, the All-seeing. |
| Shakir | The Originator of the heavens and the earth; He made mates for you from among yourselves, and mates of the cattle too, multiplying you thereby; nothing like a likeness of Him; and He is the Hearing, the Seeing. |
| Sarwar | He is the Originator of the heavens and the earth. He has made you and the cattle in pairs and has multiplied you by His creation. There is certainly nothing like Him. He is All-hearing and All-aware. |
| Khalifa | Initiator of the heavens and the earth. He created for you from among yourselves spouses - and also for the animals. He thus provides you with the means to multiply. There is nothing that equals Him. He is the Hearer, the Seer. |
| Hilali/Khan | The Creator of the heavens and the earth. He has made for you mates from yourselves, and for the cattle (also) mates. By this means He creates you (in the wombs). There is nothing like unto Him, and He is the All-Hearer, the All-Seer. |
| H/K/Saheeh | [He is] Creator of the heavens and the earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him, and He is the Hearing, the Seeing. |
| Malik | the Creator of the heavens and the earth. He has made for you mates from among yourselves and also mates among the cattle from their own kind; by this means does He multiply you. There is no one like Him. He Alone hears all and sees all.[11] |
| QXP | Originator of the heavens and the earth! He has made for you pairs from among yourselves, and pairs among the quadrupeds, whereby He multiplies you. There is nothing whatsoever like unto Him. And He is the Hearer, the Seer. |
| Maulana Ali | The Originator of the heavens and the earth. He has made for you pairs from among yourselves, and pairs of the cattle, too, multiplying you thereby. Nothing is like Him; and He is the Hearing, the Seeing. |
| Free Minds | Initiator of the heavens and the Earth. He created for you from among yourselves mates, and also mates for the livestock so they may multiply. There is nothing like unto Him. He is the Hearer, the Seer. |
| Qaribullah | The Originator of the heavens and the earth, He has given you from yourselves, pairs, and also pairs of cattle, thereby multiplying you. There is nothing like Him. He is the Hearer, the Seer. |
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| George Sale | the creator of heaven and earth: He hath given you wives of your owns species, and cattle both male and female; by which means He multiplieth you: There is nothing like Him; and it is He who heareth and seeth. |
| JM Rodwell | Creator of the Heavens and of the Earth! he hath given you wives from among your own selves, and cattle male and female-by this means to multiply you: Nought is there like Him! the Hearer, the Beholder He! |
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| Asad | The Originator [is He] of the heavens and the earth. He has given you mates of your own kind [See note on 16:72.] - just as [He has willed that] among the beasts [there be] mates - to multiply you thereby: [but] there is nothing like unto Him, and He alone is all-hearing, all-seeing. [The preceding allusion to the God-willed function of sex and, hence, to the polarity and multiplicity evident in all animated nature - man and animal alike - is meant to stress the above statement of the oneness and absolute uniqueness of God. The phrase there is nothing like unto Him" implies that He is fundamentally - and not merely in His attributes - "different" from anything that exists or could exist, or anything that man can conceive or imagine or define (see note on 6:100); and since "there is nothing that could be compared with Him" |
ash-Shura 042:012
| 42:12 له مقاليد السماوات والارض يبسط الرزق لمن يشاء ويقدر انه بكل شي عليم |
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| Transliteration | Lahu maqaleedu alssamawati waal-ardi yabsutu alrrizqa liman yashao wayaqdiru innahu bikulli shay-in AAaleemun |
| Literal | For Him (are) the skies'/space's keys/safes (management and control), He spreads/extends the provision to whom He wills/wants, and He is capable/able , that He truly (is) with every thing knowledgeable. |
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| Yusuf Ali | To Him belong the keys of the heavens and the earth: He enlarges and restricts. The Sustenance to whom He will: for He knows full well all things. |
| Pickthal | His are the keys of the heavens and the earth. He enlargeth providence for whom He will and straiteneth (it for whom He will). Lo! He is Knower of all things. |
| Arberry | To Him belong the keys of the heavens and the earth. He outspreads and straitens His provision to whom He will; surely He has knowledge of everything. |
| Shakir | His are the treasures of the heavens and the earth; He makes ample and straitens the means of subsistence for whom He pleases; surely He is Cognizant of all things. |
| Sarwar | In His hands are the keys of the heavens and the earth. He increases and determines the sustenance of whomever He wants. He has the knowledge of all things. |
| Khalifa | To Him belongs absolute control of the heavens and the earth. He is the One who increases the provision for whomever He wills, or reduces it. He is fully aware of all things. |
| Hilali/Khan | To Him belong the keys of the heavens and the earth, He enlarges provision for whom He wills, and straitens (it for whom He wills). Verily! He is the All-Knower of everything. |
| H/K/Saheeh | To Him belong the keys of the heavens and the earth. He extends provision for whom He wills and restricts [it]. Indeed He is, of all things, Knowing. |
| Malik | To Him belong the keys of the heavens and the earth. He gives abundantly to whom He pleases and sparingly to whom He wills. He is the Knower of everything.[12] |
| QXP | His are the Keys of the heavens and the earth. He grants abundant provision, or gives it in scant measure according to His Laws (of Economics given in the Qur'an. Mankind can open His Treasures only with His Keys (7:96), (28:77), (41:10)). Behold, He is the Knower of all things. |
| Maulana Ali | His are the treasures of the heavens and the earth -- He amplifies and straitens subsistence for whom He pleases. Surely He is Knower of all things. |
| Free Minds | To Him belongs the possessions of the heavens and the Earth. He spreads out the provision for whomever He wills, and He measures it. He is fully aware of all things. |
| Qaribullah | To Him belongs the keys of the heavens and the earth. He outspreads and withholds His provisions to whom He will, surely, He has knowledge of all things. |
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| George Sale | His are the keys of heaven and earth: He bestoweth provision abundantly on whom He pleaseth, and He is sparing unto whom He pleaseth; for He knoweth all things. |
| JM Rodwell | His, the keys of the Heavens and of the Earth! He giveth with open hand, or sparingly, to whom He will: He knoweth all things. |
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| Asad | His are the keys of the heavens and the earth: He grants abundant sustenance, or gives it in scant measure, unto whomever He wills: for, behold, He has full knowledge of everything. [I.e., He knows not only what every human being "deserves", but also what is intrinsically - though not always perceptibly - good and necessary in the context of His plan of creation. Moreover, all that exists belongs to Him alone, and man is allowed no more than the usufruct of what is commonly regarded as "property".] |
ash-Shura 042:013
| 42:13 شرع لكم من الدين ماوصى به نوحا والذي اوحينا اليك وما وصينا به ابراهيم وموسى وعيسى ان اقيموا الدين ولاتتفرقوا فيه كبر على المشركين ماتدعوهم اليه الله يجتبي اليه من يشاء ويهدي اليه من ينيب |
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| Transliteration | SharaAAa lakum mina alddeeni ma wassa bihi noohan waallathee awhayna ilayka wama wassayna bihi ibraheema wamoosa waAAeesa an aqeemoo alddeena wala tatafarraqoo feehi kabura AAala almushrikeena ma tadAAoohum ilayhi Allahu yajtabee ilayhi man yashao wayahdee ilayhi man yuneebu |
| Literal | He explained/showed for you from the religion what He directed/commanded with it Noah, and what We inspired/transmitted to you, and what We directed/commanded with it Abraham, and Moses, and Jesus, that (E) keep up/call for the religion, and do not separate in it, (it) became big/a burden on the sharers/takers of partners with God, what you call them to it, God chooses/purifies to Him whom He wills/wants, and He guides to Him who returns/repents/obeys . |
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| Yusuf Ali | The same religion has He established for you as that which He enjoined on Noah - the which We have sent by inspiration to thee - and that which We enjoined on Abraham, Moses, and Jesus: Namely, that ye should remain steadfast in religion, and make no divisions therein: to those who worship other things than Allah, hard is the (way) to which thou callest them. Allah chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him). |
| Pickthal | He hath ordained for you that religion which He commended unto Noah, and that which We inspire in thee (Muhammad), and that which We commended unto Abraham and Moses and Jesus, saying: Establish the religion, and be not divided therein. Dreadful for the idolaters is that unto which thou callest them. Allah chooseth for Himself whom He will, and guideth unto Himself him who turneth (toward Him). |
| Arberry | He has laid down for you as religion that He charged Noah with, and that We have revealed to thee, and that We charged Abraham with, Moses and Jesus: 'Perform the religion, and scatter not regarding it. Very hateful is that for the idolaters, that thou callest them to. God chooses unto Himself whomsoever He will, and He guides to Himself whosoever turns, penitent. |
| Shakir | He has made plain to you of the religion what He enjoined upon Nuh and that which We have revealed to you and that which We enjoined upon Ibrahim and Musa and Isa that keep to obedience and be not divided therein; hard to the unbelievers is that which you call them to; Allah chooses for Himself whom He pleases, and guides to Himself him who turns (to Him), frequently. |
| Sarwar | He has plainly clarified the religion which is revealed to you and that which Noah, Abraham, Moses, and Jesus were commanded to follow (He has explained it) so that you would be steadfast and united in your religion. What you call the pagans to is extremely grave for them. God attracts to (the religion) whomever He wants and guides to it whoever turns to Him in repentance. |
| Khalifa | He decreed for you the same religion decreed for Noah, and what we inspired to you, and what we decreed for Abraham, Moses, and Jesus: "You shall uphold this one religion, and do not divide it." The idol worshipers will greatly resent what you invite them to do. GOD redeems to Himself whomever He wills; He guides to Himself only those who totally submit. |
| Hilali/Khan | He (Allah) has ordained for you the same religion (Islam) which He ordained for Nooh (Noah), and that which We have inspired in you (O Muhammad SAW), and that which We ordained for Ibraheem (Abraham), Moosa (Moses) and Iesa (Jesus) saying you should establish religion (i.e. to do what it orders you to do practically), and make no divisions in it (religion) (i.e. various sects in religion). Intolerable for the Mushrikoon , is that to which you (O Muhammad SAW) call them. Allah chooses for Himself whom He wills, and guides unto Himself who turns to Him in repentance and in obedience. |
| H/K/Saheeh | He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muúammad], and what We enjoined upon Abraham and Moses and Jesus to establish the religion and not be divided therein. Difficult for those who associate others with Allah is that to which you invite them. Allah chooses for Himself whom He wills and guides to Himself whoever turns back [to Him]. |
| Malik | He has ordained for you the same Deen (way of life - Islam) which He enjoined on Noah - and which We have revealed to you O Muhammad - and which We enjoined on Abraham and Moses and Jesus: "Establish the Deen of Al-Islam and make no division (sects) in it." Intolerable for the pagans is that to which you O Muhammad call them. Allah chooses for His service whom He wills, and guides to His Way only those who turn to Him in repentance.[13] |
| QXP | He has ordained for you all, the same System of Life that He enjoined upon Noah - And We have revealed to you (O Prophet) the same Message as We enjoined upon Abraham, Moses, and Jesus: "Establish the Divine System of Life and make no sects in it." (O Prophet) Hard it is upon the idolaters (those who worship false 'authorities') the unity you call to. Allah draws unto Himself everyone who is willing, and guides unto Himself everyone who turns unto Him." (Sects vs. Unity: (3:32), (3:104), (6:160), (30:31), (42:13), (45:17-18)). |
| Maulana Ali | He has made plain to you the religion which He enjoined upon Noah and We have revealed to thee, and which We enjoined on Abraham and Moses and Jesus -- to establish religion and not to be divided therein. Hard for the polytheists is that to which thou callest them. Allah chooses for Himself whom He pleases, and guides to Himself him who turns (to Him). |
| Free Minds | He has decreed for you the same system He ordained for Noah, and what We inspired to you, and what We ordained for Abraham, Moses, and Jesus: "You shall uphold this system, and do not divide in it." Intolerable for those who have set up partners is what you invite them towards. God chooses to Himself whomever He wills; He guides to Himself those who repent. |
| Qaribullah | He has made plain for you the Religion with which He charged Noah and that which We have revealed to you, and that with which We charged (Prophets) Abraham, Moses and Jesus, (saying): 'Establish the Religion and do not be divided therein. ' That which you invite them to is too overwhelming for the idolaters. Allah brings close to Himself whom He will, and guides to Him those who turn in repentance. |
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| George Sale | He hath ordained you the religion which He commanded Noah, and which We have revealed unto thee, O Mohammed, and which We commanded Abraham, and Moses, and Jesus: Saying, observe this religion, and be not divided therein. The worship of one God, to which thou invitest them, is grievous unto the unbelievers: God will elect thereto whom He pleaseth, and will direct unto the same him who shall repent. |
| JM Rodwell | To you hath He prescribed the faith which He commanded unto Noah, and which we have revealed to thee, and which we commanded unto Abraham and Moses and Jesus, saying, "Observe this faith, and be not divided into sects therein." Intolerable to those who wor |
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| Asad | In matters of faith, [See first paragraph of note on 2:256. Since, as the sequence shows, the term din cannot apply in this context to "religion" in its widest connotation, including religious Laws - which, by their very nature, have been different in each successive dispensation (cf. note on 5:48) - it obviously denotes here only the ethical and spiritual contents of religion, i.e., "faith" in its most general sense. With this verse, the discourse returns to the theme sounded at the beginning of this surah, namely, the unchanging sameness of the spiritual and moral principles underlying all revealed religions.] He has ordained for you that which He had enjoined upon Noah - and into which We gave thee [O Muhammad] insight through revelation [Lit., "which We have revealed unto thee", implying that it was only through revelation that the Prophet Muhammad came to know "that which God had enjoined upon Noah".] - as well as that which We had enjoined upon Abraham, and Moses, and Jesus: Steadfastly uphold the [true] faith, and do not break up your unity therein. [Cf. 3:19 - "the only [true] religion in the sight of God is [man's] self-surrender unto Him"; and 3:85 - "if one goes in search of a religion other than self-surrender unto God, it will never be accepted from him". Parallel with this principle, enunciated by all of God's apostles, is the categorical statement in 21:92 and 23:52 - "Verily, [O you who believe in Me,] this community of yours is one single community, since I am the Sustainer of you all". Most of the great commentators (e.g., Zamakhshari, Razi, Ibn Kathir) understand this as an unequivocal reference to the ecumenical unity of all religions based on belief in the One God, notwithstanding all the differences with regard to "the [specific] statutes and practices enjoined for the benefit of the various communities in accordance with their [time-bound] conditions (ala hasab ahiwaliha)", as expressed by Zamakhshari in his comments on the verse under discussion.] [And even though] that [unity of faith] to which thou callest them appears oppressive to those who are wont to ascribe to other beings or forces a share in His divinity, God draws unto Himself everyone who is willing, and guides unto Himself everyone who turns unto Him. |
ash-Shura 042:014
| 42:14 وماتفرقوا الا من بعد ماجاءهم العلم بغيا بينهم ولولا كلمة سبقت من ربك الى اجل مسمى لقضي بينهم وان الذين اورثوا الكتاب من بعدهم لفي شك منه مريب |
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| Transliteration | Wama tafarraqoo illa min baAAdi ma jaahumu alAAilmu baghyan baynahum walawla kalimatun sabaqat min rabbika ila ajalin musamman laqudiya baynahum wa-inna allatheena oorithoo alkitaba min baAAdihim lafee shakkin minhu mureebin |
| Literal | And they did not separate except from after the knowledge came to them, oppression/transgression between them, and where it not (for) a word/expression preceded from your Lord to a named/identified (specified) term/time, (it) would have been executed/ended (E) between them, and that truly those who were made to inherit The Book from after them (are) in (E) doubtful/suspicious doubt/suspicion from it. |
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| Yusuf Ali | And they became divided only after Knowledge reached them,- through selfish envy as between themselves. Had it not been for a Word that went forth before from thy Lord, (tending) to a Term appointed, the matter would have been settled between them: But truly those who have inherited the Book after them are in suspicious (disquieting) doubt concerning it. |
| Pickthal | And they were not divided until after the knowledge came unto them, through rivalry among themselves; and had it not been for a Word that had already gone forth from thy Lord for an appointed term, it surely had been judged between them. And those who were made to inherit the Scripture after them are verily in hopeless doubt concerning it. |
| Arberry | They scattered not, save after knowledge had come to them, being insolent one to another; and but for a Word that preceded from thy Lord until a stated term, it had been decided between them. But those to whom the Book has been given as an inheritance after them, behold, they are in doubt of it disquieting. |
| Shakir | And they did not become divided until after knowledge had come to them out of envy among themselves; and had not a word gone forth from your Lord till an appointed term, certainly judgment would have been given between them; and those who were made to inherit the Book after them are most surely in disquieting doubt concerning it. |
| Sarwar | Only after receiving the knowledge did people divide themselves into different groups because of rebellion among themselves. Had it not been for your Lord's giving them respite for an appointed time, He would certainly have settled their differences once and for all. Those who inherited the Book, from their quarrelsome predecessors, also have doubts and suspicions about it. |
| Khalifa | Ironically, they broke up into sects only after the knowledge had come to them, due to jealousy and resentment among themselves. If it were not for a predetermined decision from your Lord to respite them for a definite interim, they would have been judged immediately. Indeed, the later generations who inherited the scripture are full of doubts. |
| Hilali/Khan | And they divided not till after knowledge had come to them, through selfish transgression between themselves. And had it not been for a Word that went forth before from your Lord for an appointed term, the matter would have been settled between them. And verily, those who were made to inherit the Scripture (i.e. the Taurah (Torah) and the Injeel (Gospel)) after them (i.e. Jews and Christians) are in grave doubt concerning it (i.e. Allahs true religion Islam or the Quran). |
| H/K/Saheeh | And they did not become divided until after knowledge had come to them out of jealous animosity between themselves. And if not for a word that preceded from your Lord [postponing the penalty] until a specified time, it would have been concluded between them. And indeed, those who were granted inheritance of the Scripture after them are, concerning it, in disquieting doubt. |
| Malik | The people did not become divided into sects until after knowledge had come to them out of envy among themselves. Had your Lord not issued the word to defer their punishment till an appointed time, the matter would have already been settled between them. The fact is that those who were made to inherit the Book after them, are surely in disquieting doubt concerning it.[14] |
| QXP | And they became sects for no reason but through rivalry among themselves, after the Knowledge had come to them. Had it not been for a Word that has already gone forth from your Lord for an appointed term, all matters would have been decided among them. (The Word = The Law of free will, in this context). Behold, the later generations who inherited the Scripture of the old still keep harboring doubts about it. |
| Maulana Ali | And they were not divided until after knowledge had come to them, out of envy among themselves. And had not a word gone forth from thy Lord for an appointed term, the matter would surely have been judged between them. And those who were made to inherit the Book after them are surely in disquieting doubt about it. |
| Free Minds | And they only divided after the knowledge had come to them, due to resentment among themselves. And had it not been for a predetermined decision from your Lord, they would have been judged immediately. Indeed, those who inherited the Scripture after them are full of doubts. |
| Qaribullah | Yet they became divided only after knowledge had reached them from their own insolence. And had it not been for a Word that had preceded from your Lord, till an appointed term, it would have been determined between them. But those who inherited the Book after them are in disquieting doubt about it, |
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| George Sale | Those who lived in times past were not divided among themselves, until after that the knowledge of God's unity had come unto them; through their own perverseness: And unless a previous decree had passed from thy Lord, to bear with them till a determined time, verily the matter had been decided between them, by the destruction of the gain-sayers. They who have inherited the scriptures after them, are certainly in a perplexing doubt concerning the same. |
| JM Rodwell | Nor were they divided into sects through mutual jealousy, till after that "the knowledge" had come to them: and had not a decree from thy Lord gone forth respiting them to a fixed time, verily, there had at once been a decision between them. And they who h |
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| Asad | And [as for the followers of earlier revelation,] they broke up their unity, out of mutual jealousy, only after they had come to know [the truth]. [Lit., "they did not break up their unity until after knowledge had come to them" - i.e., the knowledge that God is one, and that the teachings of all of His prophets were essentially the same. Cf. 2:213 and, more explicitly, 23:53, which comes immediately after the statement that "this community of yours is one single community" (see also note on 23:53).] And had it not been for a decree that had already gone forth from thy Sustainer, [postponing all decision] until a term set [by Him], all would indeed have been decided between them [from the outset]. [For an explanation of this passage, see note on 10:19.] As it is, behold, they who have inherited their divine writ from those who preceded them [Lit., "who have become heirs to the divine writ after them": obviously referring to the Bible and its followers in later times.] are [now] in grave doubt, amounting to suspicion, about what it portends. [Lit., "about it" - i.e., in doubt as to whether the relevant scripture has really been revealed by God, and, ultimately, as to whether there is any truth in the concept of "divine revelation" as such.] |
ash-Shura 042:015
| 42:15 فلذلك فادع واستقم كما امرت ولاتتبع اهواءهم وقل امنت بما انزل الله من كتاب وامرت لاعدل بينكم الله ربنا وربكم لنا اعمالنا ولكم اعمالكم لاحجة بيننا وبينكم الله يجمع بيننا واليه المصير |
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| Transliteration | Falithalika faodAAu waistaqim kama omirta wala tattabiAA ahwaahum waqul amantu bima anzala Allahu min kitabin waomirtu li-aAAdila baynakum Allahu rabbuna warabbukum lana aAAmaluna walakum aAAmalukum la hujjata baynana wabaynakumu Allahu yajmaAAu baynana wa-ilayhi almaseeru |
| Literal | So to/for that so call, and be straight/direct, as/like you were ordered/commanded, and do not follow their self attractions for desires , and say: "I believed with what God descended from a Book , and I was ordered/commanded to be just/equitable between you, God (is) our Lord and your Lord, for us (are) our deeds, and for you (are) your deeds, no argument between us and between you, God gathers/collects between us, and to Him (is) the end/destination." |
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| Yusuf Ali | Now then, for that (reason), call (them to the Faith), and stand steadfast as thou art commanded, nor follow thou their vain desires; but say: "I believe in the Book which Allah has sent down; and I am commanded to judge justly between you. Allah is our Lord and your Lord: for us (is the responsibility for) our deeds, and for you for your deeds. There is no contention between us and you. Allah will bring us together, and to Him is (our) Final Goal. |
| Pickthal | Unto this, then, summon (O Muhammad). And be thou upright as thou art commanded, and follow not their lusts, but say: I believe in whatever scripture Allah hath sent down, and I am commanded to be just among you. Allah is our Lord and your Lord. Unto us our works and unto you your works; no argument between us and you. Allah will bring us together, and unto Him is the journeying. |
| Arberry | Therefore call thou, and go straight as thou hast been commanded; do not follow their caprices. And say: 'I believe in whatever Book God has sent down; I have been commanded to be just between you. God is our Lord and your Lord. We have our deeds, and you have your deeds; there is no argument between us and you; God shall bring us together, and unto Him is the homecoming.' |
| Shakir | To this then go on inviting, and go on steadfastly on the right way as you are commanded, and do not follow their low desires, and say: I believe in what Allah has revealed of the Book, and I am commanded to do justice between you: Allah is our Lord and your Lord; we shall have our deeds and you shall have your deeds; no plea need there be (now) between us and you: Allah will gather us together, and to Him is the return. |
| Sarwar | The disputes of those who quarrel about God, after pledging obedience to Him, will be void in the eyes of their Lord. Such people will be subject to His wrath and will suffer a severe torment. |
| Khalifa | This is what you shall preach, and steadfastly maintain what you are commanded to do, and do not follow their wishes. And proclaim: "I believe in all the scriptures sent down by GOD. I was commanded to judge among you equitably. GOD is our Lord and your Lord. We have our deeds and you have your deeds. There is no argument between us and you. GOD will gather us all together; to Him is the ultimate destiny." |
| Hilali/Khan | So unto this (religion of Islam, alone and this Quran) then invite (people) (O Muhammad SAW), and Istaqim ((i.e. stand firm and straight on Islamic Monotheism by performing all that is ordained by Allah (good deeds, etc.), and by abstaining from all that is forbidden by Allah (sins and evil deeds, etc.)), as you are commanded, and follow not their desires but say: "I believe in whatsoever Allah has sent down of the Book (all the holy Books, this Quran and the Books of the old from the Taurat (Torah), or the Injeel (Gospel) or the Pages of Ibrahim (Abraham)) and I am commanded to do justice among you, Allah is our Lord and your Lord. For us our deeds and for you your deeds. There is no dispute between us and you. Allah will assemble us (all), and to Him is the final return. |
| H/K/Saheeh | So to that [religion of Allah] invite, [O Muúammad], and remain on a right course as you are commanded and do not follow their inclinations but say, "I have believed in what Allah has revealed of the Qurâ an, and I have been commanded to do justice among you. Allah is our Lord and your Lord. For us are our deeds, and for you your deeds. There is no [need for] argument between us and you. Allah will bring us together, and to Him is the [final] destination. |
| Malik | Therefore, call them to the true Deen, stay firm on the Right Way as you are commanded and do not follow their vain desires. Tell them: "I believe in whatever Allah has revealed from the Book and I am commanded to do justice between you. Allah is Our Lord and your Lord. We are responsible for Our deeds and you for yours. Let there be no dispute among us. Allah will bring us all together on the Day of Judgment and decide as to who is right and who is wrong, and to Him is the final return.[15] |
| QXP | Because of this (dilemma), then, (O Messenger) summon all mankind. And stand firm as you are commanded, and follow not their wishes. But announce, "I believe in the Book that Allah has revealed, and I am commanded to be just among you. Allah is our Lord and your Lord. We are responsible for our deeds and you are responsible for your deeds - No argument between us and you! (109:6). Allah will bring us together and unto Him is our journeying." |
| Maulana Ali | To this then go on inviting, and be steadfast as thou art commanded, and follow not their low desires, and say: I believe in what Allah has revealed of the Book, and I am commanded to do justice between you. Allah is our Lord and your Lord. For us are our deeds; and for you your deeds. There is no contention between us and you. Allah will gather us together, and to Him is the eventual coming. |
| Free Minds | For that, you shall preach and be upright, as you have been commanded, and do not follow their wishes. And Say: "I believe in all that God has sent down from Scripture, and I was commanded to be with justice between you. God is our Lord and your Lord. We have our deeds and you have your deeds. There is no argument between us and you. God will gather us all together, and to Him is the ultimate destiny." |
| Qaribullah | so invite and go straight as you are ordered, and do not follow their desires and say: 'I believe in whatever Book Allah has sent down. I am ordered to be just among you. Allah is our Lord and your Lord. We have our deeds and you have yours; there is no argument between us and you, Allah will bring us all together, to Him is the arrival. ' |
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| George Sale | Wherefore invite them to receive the sure faith, and be urgent with them, as thou hast been commanded; and follow not their vain desires: And say, I believe in all the scriptures which God hath sent down; and I am commanded to establish justice among you: God is our Lord, and your Lord: Unto us will our works be imputed, and unto you will your works be imputed: Let there be no wrangling between us and you; for God will assemble us all at the last day, and unto Him shall we return. |
| JM Rodwell | For this cause summon thou them to the faith, and go straight on as thou hast been bidden, and follow not their desires: and SAY: In whatsoever Books God hath sent down do I believe: I am commanded to decide justly between you: God is your Lord and our Lor |
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| Asad | Because of this, then, [I.e., because of this breach of the original unity of men's faith in the One God.] summon [all mankind], and pursue the right course, as thou hast been bidden [by God]; and do not follow their likes and dislikes, but say: "I believe in whatever revelation God has bestowed from on high; and I am bidden to bring about equity in your mutual views. [Lit., "between you" - i.e., "to induce you to be more tolerant of one another": evidently an allusion to the bitterness which stands in the way of an understanding between the various sects and schools of thought in all revealed religions.] God is our Sustainer as well as your Sustainer. To us shall be accounted our deeds, and to you, your deeds. Let there be no contention between us and you: God will bring us all together - for with Him is all journeys' end." |
ash-Shura 042:016
| 42:16 والذين يحاجون في الله من بعد مااستجيب له حجتهم داحضة عند ربهم وعليهم غضب ولهم عذاب شديد |
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| Transliteration | Waallatheena yuhajjoona fee Allahi min baAAdi ma istujeeba lahu hujjatuhum dahidatun AAinda rabbihim waAAalayhim ghadabun walahum AAathabun shadeedun |
| Literal | And those who argue/dispute/quarrel in (about) God from after what was answered/replied to Him, their argument (is) annulled at their Lord, and on them (is) anger, and for them (is) a painful torture. |
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| Yusuf Ali | But those who dispute concerning Allah after He has been accepted,- futile is their dispute in the Sight of their Lord: on them will be a Penalty terrible. |
| Pickthal | And those who argue concerning Allah after He hath been acknowledged, their argument hath no weight with their Lord, and wrath is upon them and theirs will be an awful doom. |
| Arberry | And those who argue concerning God after that answer has been made to Him, their argument is null and void in the sight of their Lord; anger shall rest upon them, and there awaits them a terrible chastisement. |
| Shakir | And (as for) those who dispute about Allah after that obedience has been rendered to Him, their plea is null with their Lord, and upon them is wrath, and for them is severe punishment. |
| Sarwar | It is God who revealed the Book and the Balance for a truthful purpose. You never know. Perhaps the Hour of Doom is close at hand. |
| Khalifa | Those who argue about GOD, after receiving His message, their argument is nullified at their Lord. They have incurred condemnation, and have deserved a severe retribution. |
| Hilali/Khan | And those who dispute concerning Allah (His Religion of Islamic Monotheism, with which Muhammad SAW has been sent), after it has been accepted (by the people), of no use is their dispute before their Lord, and on them is wrath, and for them will be a severe torment(1) . |
| H/K/Saheeh | And those who argue concerning Allah after He has been responded to their argument is invalid with their Lord, and upon them is [His] wrath, and for them is a severe punishment. |
| Malik | Those who dispute concerning Allah after pledging obedience to Him, their dispute is futile in the sight of their Lord, on them is His wrath and for them there will be a terrible punishment.[16] |
| QXP | And as for those who argue about Allah after He has been accepted (and the Divine System has been established as a living witness to the Truth), futile is their argument at their Lord. And upon them is condemnation and theirs will be a severe retribution. |
| Maulana Ali | And those who dispute about Allah after obedience has been rendered to Him, their plea is null with their Lord, and upon them is wrath, and for them is severe chastisement. |
| Free Minds | And those who debate about God, after they had been answered, their argument is nullified at their Lord. They have incurred a wrath, and will have a severe retribution. |
| Qaribullah | As for those who argue concerning Allah after being answered, their arguments will be annulled before their Lord, and His Wrath will fall upon them, and for them there is a terrible punishment. |
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| George Sale | As to those who dispute concerning God, after obedience hath been paid Him by receiving his religion, their disputing shall be vain in the sight of their Lord; and wrath shall fall on them, and they shall suffer a grievous punishment. |
| JM Rodwell | And as to those who dispute about God, after pledges of obedience given to Him, their disputings shall be condemned by their Lord, and wrath shall be on them, and theirs shall be a sore torment. |
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| Asad | And as for those who would [still] argue about God after He has been acknowledged [by them] [I.e., about His attributes and the "how" of His Being, all of which is beyond the grasp of the human mind.] - all their arguments are null and void in their Sustainer's sight, and upon them will fall [His] condemnation, and for them is suffering severe in store: |
ash-Shura 042:017
| 42:17 الله الذي انزل الكتاب بالحق والميزان ومايدريك لعل الساعة قريب |
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| Transliteration | Allahu allathee anzala alkitaba bialhaqqi waalmeezani wama yudreeka laAAalla alssaAAata qareebun |
| Literal | God (is) who descended The Book with the truth , and the scale/measuring instrument , and what makes you know/informs you, maybe/perhaps the Hour/Resurrection (is) near/close. |
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| Yusuf Ali | It is Allah Who has sent down the Book in Truth, and the Balance (by which to weigh conduct). And what will make thee realise that perhaps the Hour is close at hand? |
| Pickthal | Allah it is Who hath revealed the Scripture with truth, and the Balance. How canst thou know? It may be that the Hour is nigh. |
| Arberry | God it is who has sent down the Book with the truth, and also the Balance. And what shall make thee know? Haply the Hour is nigh. |
| Shakir | Allah it is Who revealed the Book with truth, and the balance, and what shall make you know that haply the hour be nigh? |
| Sarwar | The disbelievers want you to show them the Day of Judgment immediately while the believers are afraid of it for they know it to be the truth. Those who insist on disputing the Hour of Doom are certainly in plain error. |
| Khalifa | GOD is the One who sent down the scripture, to deliver the truth and the law. For all that you know, the Hour (Day of Judgment) may be very close. |
| Hilali/Khan | It is Allah Who has sent down the Book (the Quran) in truth, and the Balance (i.e. to act justly). And what can make you know that perhaps the Hour is close at hand? |
| H/K/Saheeh | It is Allah who has sent down the Book in truth and [also] the balance. And what will make you perceive? Perhaps the Hour is near. |
| Malik | It is Allah Who has revealed this Book (Al- Qur'an) with the truth, and the Balance (to distinguish between right and wrong). What will make you realize that perhaps the hour of doom may be fast approaching.[17] |
| QXP | Allah it is Who has revealed the Book setting forth the Truth, and the Balance (for people to weigh right and wrong.) And what will make you realize that the Hour (the consequence of your actions) might be close? |
| Maulana Ali | Allah is He Who revealed the Book with truth, and the Balance; and what will make thee know that perhaps the Hour is nigh. |
| Free Minds | God is the One who sent down the Scripture with truth, and the balance. And for all that you know, the Hour may be very near. |
| Qaribullah | It is Allah who has sent down the Book in truth and the Scale. And what will let you know? The Hour is near. |
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| George Sale | It is God who hath sent down the scripture with truth; and the balance of true judgement: And what shall inform thee whether the hour be nigh at hand? |
| JM Rodwell | It is God who hath sent down the Book with truth, and the Balance: but who shall inform thee whether haply "the Hour" be nigh? |
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| Asad | [for] it is God [Himself] who has bestowed revelation from on high, setting forth the truth, and [thus given man] a balance [wherewith to weigh right and wrong]. [The above two interpolations are based on 57:25, where the idea underlying this verse has been stated clearly. The implication is that since God Himself has given man, through successive revelations, a standard whereby to discern between right and wrong, it is presumptuous and futile to argue about the nature of His Being and His ultimate judgment: hence the reference, in the second half of this and the next verse, to the Last Hour and, thus, the Day of Judgment.] And for all thou knowest, the Last Hour may well be near! |
ash-Shura 042:018
| 42:18 يستعجل بها الذين لايؤمنون بها والذين امنوا مشفقون منها ويعلمون انها الحق الا ان الذين يمارون في الساعة لفي ضلال بعيد |
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| Transliteration | YastaAAjilu biha allatheena la yu/minoona biha waallatheena amanoo mushfiqoona minha wayaAAlamoona annaha alhaqqu ala inna allatheena yumaroona fee alssaAAati lafee dalalin baAAeedin |
| Literal | Those who do not believe with (in) it hasten/urge with it, and those who believed (are) afraid/cautious from it, and they know that it (E) (is) the truth , is (it) not that truly those who argue/discuss in the Hour/Resurrection (are) in (E) far/distant misguidance? |
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| Yusuf Ali | Only those wish to hasten it who believe not in it: those who believe hold it in awe, and know that it is the Truth. Behold, verily those that dispute concerning the Hour are far astray. |
| Pickthal | Those who believe not therein seek to hasten it, while those who believe are fearful of it and know that it is the Truth. Are not they who dispute, in doubt concerning the Hour, far astray? |
| Arberry | Those that believe not therein seek to hasten it; but those who believe in it go in fear of it, knowing that it is the truth. Why, surely those who are in doubt concerning the Hour are indeed in far error. |
| Shakir | Those who do not believe in it would hasten it on, and those who believe are in fear from it, and they know that it is the truth. Now most surely those who dispute obstinately concerning the hour are in a great error. |
| Sarwar | God is kind to His servants. He gives sustenance to whomever He wants. He is All-powerful and Majestic. |
| Khalifa | Challenging it are those who do not believe in it. As for those who believe, they are concerned about it, and they know that it is the truth. Absolutely, those who deny the Hour have gone far astray. |
| Hilali/Khan | Those who believe not therein seek to hasten it, while those who believe are fearful of it, and know that it is the very truth. Verily, those who dispute concerning the Hour are certainly in error far away. |
| H/K/Saheeh | Those who do not believe in it are impatient for it, but those who believe are fearful of it and know that it is the truth. Unquestionably, those who dispute concerning the Hour are in extreme error. |
| Malik | Only those who deny it seek to hasten it on; but the believers dread its coming and know that its coming is the truth. Behold! Those who dispute concerning the hour of doom are far astray.[18] |
| QXP | Only those who deny it seek to hasten it. But the believers remain conscious of the Law of Requital knowing that it is the Truth. Oh, verily, those who call the Hour in question have indeed gone far astray. ('As you sow so shall you reap' is all that free will and the Law of requital are about). |
| Maulana Ali | Those who believe not in it would hasten it on, and those who believe are in fear from it, and they know that it is the Truth. Now surely those who dispute concerning the Hour are far astray. |
| Free Minds | Those who do not believe in it seek to hasten it, while those who believe are concerned about it, and they know that it is the truth. Certainly, those who dispute the Hour have gone far astray. |
| Qaribullah | Those who disbelieve in it seek to hasten it, but the believers are in fear of it, knowing it to be the truth. Indeed, those who doubt the Hour have strayed far away. |
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| George Sale | They who believe not therein, wish it to be hastened by way of mockery: But they who believe dread the same, and know it to be the truth. Are not those who dispute concerning the last hour in a wide error? |
| JM Rodwell | They who believe not in it, challenge its speedy coming: but they who believe are afraid because of it, and know it to be a truth. Are not they who dispute of the Hour, in a vast error? |
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| Asad | Those who do not believe in it [mockingly] ask for its speedy advent [This is not merely a reference to the sarcastic demand of Muhammad's opponents (mentioned several times in the Quran) to bring about their "speedy chastisement" in proof of his being God's message-bearer, but also an oblique allusion to unbelievers of all times who, without having any "proof" either way, categorically reject the idea of resurrection and judgment.] - wwhereas those who have attained to faith stand in awe of it, and know it to be the truth. Oh, verily, they who call the Last Hour in question have indeed gone far astray! |
ash-Shura 042:019
| 42:19 الله لطيف بعباده يرزق من يشاء وهو القوي العزيز |
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| Transliteration | Allahu lateefun biAAibadihi yarzuqu man yashao wahuwa alqawiyyu alAAazeezu |
| Literal | God (is) kind/courteous/soothing with His worshippers/slaves , He provides for whom He wills/wants, and He is the powerful/strong, the glorious/mig hty . |
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| Yusuf Ali | Gracious is Allah to His servants: He gives Sustenance to whom He pleases: and He has power and can carry out His Will. |
| Pickthal | Allah is gracious unto His slaves. He provideth for whom He will. And He is the Strong, the Mighty. |
| Arberry | God is All-gentle to His servants, providing for whomsoever He will. He is the All-strong, the All-mighty. |
| Shakir | Allah is Benignant to His servants; He gives sustenance to whom He pleases, and He is the Strong, the Mighty. |
| Sarwar | We shall increase the harvest of those who seek a good harvest in the life hereafter. However, those who want to have their harvest in this life will be given it but will have no share in the hereafter. |
| Khalifa | GOD is fully aware of all His creatures; He provides for whomever He wills. He is the Powerful, the Almighty. |
| Hilali/Khan | Allah is very Gracious and Kind to His slaves. He gives provisions to whom He wills. And He is the All-Strong, the All-Mighty. |
| H/K/Saheeh | Allah is Subtle with His servants; He gives provisions to whom He wills. And He is the Powerful, the Exalted in Might. |
| Malik | Allah is very Kind to His servants. He gives sustenance to whom He pleases. He is the Powerful, the Almighty."[19] |
| QXP | Allah is Sublime, Aware of the minutest needs of His servants. He provides for them (even if they deny Him) according to His Laws. And He is the Strong, the Almighty. |
| Maulana Ali | Allah is Benignant to His servants; He gives sustenance to whom He pleases; and He is the Strong, the Mighty. |
| Free Minds | God is Gracious to His servants; He gives provisions for whomever He wills, and He is the Powerful, the Noble. |
| Qaribullah | Allah is Subtle towards His worshipers, and provides for whosoever He will. He is the Strong, the Almighty. |
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| George Sale | God is bounteous unto his servants: He provideth for whom He pleaseth; and He is the strong, the mighty. |
| JM Rodwell | Benign is God towards his servants: for whom He will doth He provide: and He is the Strong, the Mighty. |
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| Asad | GOD is most kind unto His creatures: He provides sustenance for whomever He wills - for He alone is powerful, almighty! |
ash-Shura 042:020
| 42:20 من كان يريد حرث الاخرة نزد له في حرثه ومن كان يريد حرث الدنيا نؤته منها وماله في الاخرة من نصيب |
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| Transliteration | Man kana yureedu hartha al-akhirati nazid lahu fee harthihi waman kana yureedu hartha alddunya nu/tihi minha wama lahu fee al-akhirati min naseebin |
| Literal | Who was wanting/intending the end's (other life's) cultivation/plantation (enjoyment), We increase for him his cultivation/plantation (enjoyment), and who was wanting/intending the present world's cultivation/plantation (enjoyment), We give/bring him from it, and (there is) no share/ luck/fortune for him in the end (other life). |
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| Yusuf Ali | To any that desires the tilth of the Hereafter, We give increase in his tilth, and to any that desires the tilth of this world, We grant somewhat thereof, but he has no share or lot in the Hereafter. |
| Pickthal | Whoso desireth the harvest of the Hereafter, We give him increase in its harvest. And whoso desireth the harvest of the world, We give him thereof, and he hath no portion in the Hereafter. |
| Arberry | Whoso desires the tillage of the world to come, We shall give him increase in his tillage; and whoso desires the tillage of this world, We shall give him of it, but in the world to come he will have no share. |
| Shakir | Whoever desires the gain of the hereafter, We will give him more of that gain; and whoever desires the gain of this world, We give him of it, and in the hereafter he has no portion. |
| Sarwar | Do they have idols who have established a religion without the permission of God? Had not it been for your Lord's giving them respite for an appointed time, He would certainly have settled their differences once and for all. The unjust will certainly suffer a painful torment. |
| Khalifa | Whoever seeks the rewards of the Hereafter, we multiply the rewards for him. And whoever seeks the materials of this world, we give him therefrom, then he receives no share in the Hereafter. |
| Hilali/Khan | Whosoever desires (with his deeds) the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world (with his deeds), We give him thereof (what is written for him), and he has no portion in the Hereafter. |
| H/K/Saheeh | Whoever desires the harvest of the Hereafter We increase for him in his harvest. And whoever desires the harvest of this world We give him thereof, but there is not for him in the Hereafter any share. |
| Malik | He who desires the harvest of the hereafter, shall be given a many fold increase in his harvest; and he who desires the harvest of this world, a share of it shall be given to him: but in the hereafter he shall have no share at all.[20] |
| QXP | Whoever desires the harvest of the life to come, We increase his harvest. And whoever desires only the harvest of this world, We give him something thereof, but he will have no share in the life to come. (Individuals and nations attain prosperity in both lives only by submitting to the Divine Values (17:19-21)). |
| Maulana Ali | Whoso desires the tilth of the Hereafter, We give him increase in his tilth; and whoso desires the tilth of this world, We give him thereof; and he has no portion in the Hereafter. |
| Free Minds | Whoever desires the harvest of the Hereafter, We will increase for him his harvest. And whoever seeks the harvest of this world, We will give him therefrom, and he will have no share in the Hereafter. |
| Qaribullah | Whoever hopes for the tillage of the Everlasting Life, We will increase his tillage; and whoever hopes for the tillage of this world, We give him some of it, but in the Everlasting Life he shall have no share. |
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| George Sale | Whoso chooseth the tillage (property) of the life to come, unto him will We give increase in his tillage: And whoso chooseth the tillage of this world, We will give him the fruit thereof; but he shall have no part in the life to come. |
| JM Rodwell | Whoso will choose the harvest field of the life to come, to him will we give increase in this his harvest field: and whoso chooseth the harvest field of this life, thereof will we give him: but no portion shall there be for him in the life to come. |
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| Asad | To him who desires a harvest in the life to come, We shall grant an increase in his harvest; whereas to him who desires [but] a harvest in this world, We [may] give something thereof - but he will have no share in [the blessings of] the life to come. [I.e., whereas those who live righteously and turn their endeavours towards spiritual ends are sure to receive in the hereafter more than they are hoping for, those who strive exclusively after worldly rewards may - but not necessarily will - achieve something, and not necessarily aall, of their aims, without having any reason to expect "a share in the blessings" that await the righteous in the hereafter.] |
ash-Shura 042:021
| 42:21 ام لهم شركاء شرعوا لهم من الدين مالم ياذن به الله ولولا كلمة الفصل لقضي بينهم وان الظالمين لهم عذاب اليم |
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| Transliteration | Am lahum shurakao sharaAAoo lahum mina alddeeni ma lam ya/than bihi Allahu walawla kalimatu alfasli laqudiya baynahum wa-inna alththalimeena lahum AAathabun aleemun |
| Literal | Or for them (are) partners (with God who) explained/showed to them from the religion what God did not permit/allow with it? Where it not for the judgment's/decision's word/expression , (it) would have been judged/executed between them, and that truly the unjust/oppressive, for them (is) a painful torture. |
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| Yusuf Ali | What! have they partners (in godhead), who have established for them some religion without the permission of Allah? Had it not been for the Decree of Judgment, the matter would have been decided between them (at once). But verily the Wrong-doers will have a grievous Penalty. |
| Pickthal | Or have they partners (of Allah) who have made lawful for them in religion that which Allah allowed not? And but for a decisive word (gone forth already), it would have been judged between them. Lo! for wrong-doers is a painful doom. |
| Arberry | Or have they associates who have laid down for them as religion that for which God gave not leave? But for the Word of Decision, it had been decided between them. For the evildoers there awaits a painful chastisement. |
| Shakir | Or have they associates who have prescribed for them any religion that Allah does not sanction? And were it not for the word of judgment, decision would have certainly been given between them; and surely the unjust shall have a painful punishment. |
| Sarwar | Thus, (Muhammad), preach (My revelation) to the people and be steadfast (in your faith) as you have been commanded. Do not follow their desires but say, "I believe in the Book which God has sent down and I have been commanded to exercise justice among you. God is our Lord and your Lord. Each of us will be responsible for his own deeds. Let there be no disputes among us. God will bring us all together and to Him we shall all return". |
| Khalifa | They follow idols who decree for them religious laws never authorized by GOD. If it were not for the predetermined decision, they would have been judged immediately. Indeed, the transgressors have incurred a painful retribution. |
| Hilali/Khan | Or have they partners with Allah (false gods), who have instituted for them a religion which Allah has not allowed. And had it not been for a decisive Word (gone forth already), the matter would have been judged between them. And verily, for the Zalimoon (polytheists and wrong-doers), there is a painful torment. |
| H/K/Saheeh | Or have they other deities who have ordained for them a religion to which Allah has not consented? But if not for the decisive word, it would have been concluded between them. And indeed, the wrongdoers will have a painful punishment. |
| Malik | Have they made shoraka' (partners with Allah) who, in the practice of their faith, have made lawful to them what Allah has not allowed? Had a decision of making the decision on the Day of Judgment not been issued already, the matter would have certainly been decided between them; surely the wrongdoers will have a painful punishment.[21] |
| QXP | What! Do they have 'partners' who have set up for them some religion without Allah's leave? And but for a Decisive Word (the period of Respite), all matters would have been decided between them immediately. Verily, there is an awful doom for those who relegate the Truth. |
| Maulana Ali | Or have they associates who have prescribed for them any religion that Allah does not sanction? And were it not for the word of judgment, it would have been decided between them. And surely for the wrongdoers is a painful chastisement. |
| Free Minds | Or do they have partners who decree for them a system which has not been authorized by God? And if it were not for the word already given, they would have been judged immediately. Indeed, the transgressors will have a painful retribution. |
| Qaribullah | Or do they have associates who have made lawful to them in religion what Allah has not permitted? Had it not been for the Decisive Word, it would have been decided between them. For the evildoers there is a painful punishment. |
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| George Sale | Have the idolaters deities which ordain them a religion which God hath not allowed? But had it not been for the decree of respiting their punishment to the day of separating the infidels from the true believers, judgement had been already given between them: For the unjust shall surely suffer a painful torment. |
| JM Rodwell | Is it that they have gods who have sanctioned for them aught in the matter of religion which God hath not allowed? But had it not been for a decree of respite till the day of severance, judgment had ere now taken place among them; and assuredly the impious |
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| Asad | Is it that they [who care for no more than this world] believe in forces supposed to have a share in God's divinity, [Lit., "Is it that they have partners [of God]" - i.e., "do they believe that circumstantial phenomena like wealth, power, `luck', etc., have something divine about them?" - the implication being that belief in such "forces" is usually at the root of men's pursuance of exclusively worldly ends. (For my above explanatory rendering of the term shuraka - lit., "partners" or "associates" [of God] - see note on 6:22.)] which enjoin upon them as a moral law something that God has never allowed? [I.e., which cause them to abandon themselves with an almost religious fervour to something of which God disapproves - namely, the striving after purely materialistic goals and a corresponding disregard of all spiritual and ethical values. For my rendering of din, in this context, as "moral law", see note on 109:6.] Now were it not for [God's] decree on the final judgment, [Lit., "word of decision", i.e., that His final judgment shall be postponed until the Day of Resurrection (see next note).] all would indeed have been decided between them [in this world]: [I.e., God would have made a clear-cut distinction, in this world, between those who look forward to the hereafter and those who care for no more than worldly success, by granting unlimited happiness to the former and causing the latter to suffer: but since it is only in the hereafter that man's life is to be truly fulfilled, God has willed to postpone this distinction until then.] but, verily, grievous suffering awaits the evildoers [in the life to come]. |
ash-Shura 042:022
| 42:22 ترى الظالمين مشفقين مما كسبوا وهو واقع بهم والذين امنوا وعملوا الصالحات في روضات الجنات لهم مايشاؤون عند ربهم ذلك هو الفضل الكبير |
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| Transliteration | Tara alththalimeena mushfiqeena mimma kasaboo wahuwa waqiAAun bihim waallatheena amanoo waAAamiloo alssalihati fee rawdati aljannati lahum ma yashaoona AAinda rabbihim thalika huwa alfadlu alkabeeru |
| Literal | You see the unjust/oppressive afraid/cautions from what they gathered/acquired , and it is falling/landing with (on) them, and those who believed and made/did the correct/righteous deeds (are) in the Paradise's gardens/meadows , for them what they want at their Lord, that it is the grace/favour/blessing, the great. |
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| Yusuf Ali | Thou wilt see the Wrong-doers in fear on account of what they have earned, and (the burden of) that must (necessarily) fall on them. But those who believe and work righteous deeds will be in the luxuriant meads of the Gardens: they shall have, before their Lord, all that they wish for. That will indeed be the magnificent Bounty (of Allah). |
| Pickthal | Thou seest the wrong-doers fearful of that which they have earned, and it will surely befall them, while those who believe and do good works (will be) in flowering meadows of the Gardens, having what they wish from their Lord. This is the great preferment. |
| Arberry | Thou seest the evildoers going in fear of that they have earned, that is about to fall on them; but those who believe and do righteous deeds are in Meadows of the Gardens; whatsoever they will they shall have with their Lord; that is the great bounty. |
| Shakir | You will see the unjust fearing on account of what they have earned, and it must befall them; and those who believe and do good shall be in the meadows of the gardens; they shall have what they please with their Lord: that is the great grace. |
| Sarwar | You can see that the unjust are afraid of the consequences of their deeds which will inevitably strike them. However, the righteously striving believers will live in the gardens wherein they will have whatever they want from their Lord. This is certainly the greatest reward. |
| Khalifa | You will see the transgressors worried about everything they had committed; everything will come back and haunt them. As for those who believed and led a righteous life, they will be in the gardens of Paradise. They will receive whatever they wish from their Lord. This is the great blessing. |
| Hilali/Khan | You will see (on the Day of Resurrection), the Zalimoon (polytheists and wrong-doers, etc.) fearful of that which they have earned, and it (Allahs Torment) will surely befall them, while those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous deeds (will be) in the flowering meadows of the Gardens (Paradise), having what they wish from their Lord. That is the supreme Grace, (Paradise). |
| H/K/Saheeh | You will see the wrongdoers fearful of what they have earned, and it will [certainly] befall them. And those who have believed and done righteous deeds will be in lush regions of the gardens [in Paradise] having whatever they will in the presence of their Lord. That is what is the great bounty. |
| Malik | You will see that the wrongdoers will be fearing the bad consequences of their deeds which will surely befall them. While those who believe and do good deeds shall dwell in the luxurious gardens of paradise, and shall receive from their Lord all that they wish for; that will surely be the magnificent blessing.[22] |
| QXP | You will see the transgressors worrying about what they had been doing, and their earning is bound to fall back upon them. And those who accept the Message and enhance the society will be in flowery rows of the Gardens. For them is whatever they desire from their Lord. This, this indeed is the Great Bounty. |
| Maulana Ali | Thou seest the unjust fearing on account of what they have earned, and it must befall them. And those who believe and do good are in the meadows of the Gardens -- they have what they please with their Lord. That is the great grace. |
| Free Minds | You see the transgressors worried because of what they had done; and it will come back at them. As for those who believed and do good works, they will be in the paradises of bliss. They will have what they wish from their Lord. This is the great blessing. |
| Qaribullah | You shall see the harmdoers in fear of what they have earned as it is about to fall on them. But those who believe and do good deeds shall live in the meadows of the Gardens and from their Lord they will have all that they desire that is the great bounty. |
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| George Sale | On that day thou shalt see the unjust in great terror, because of their demerits; and the penalty thereof shall fall upon them: But they who believe and do good works, shall dwell in the delightful meadows of paradise; they shall obtain whatever they shalt desire, with their Lord. This is the greatest acquisition. |
| JM Rodwell | On that day thou shalt see the impious alarmed at their own works, and the consequence thereof shall fall upon them: but they who believe and do the things that are right, shall dwell in the meadows of paradise: whatever they shall desire awaiteth them wit |
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| Asad | [In that life to come,] thou wilt see the evildoers full of fear at [the thought of] what they have earned: for [now] it is bound to fall back upon them. |
ash-Shura 042:023
| 42:23 ذلك الذي يبشر الله عباده الذين امنوا وعملوا الصالحات قل لااسألكم عليه اجرا الا المودة في القربى ومن يقترف حسنة نزد له فيها حسنا ان الله غفور شكور |
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| Transliteration | Thalika allathee yubashshiru Allahu AAibadahu allatheena amanoo waAAamiloo alssalihati qul la as-alukum AAalayhi ajran illa almawaddata fee alqurba waman yaqtarif hasanatan nazid lahu feeha husnan inna Allaha ghafoorun shakoorun |
| Literal | That (is) what God announced good news (to) His worshippers/slaves , those who believed and made/did the correct/righteous deeds, say: "I do not ask/question/demand you on (for) it a reward/wage except the love/affection in the relations/near." And who perpetrates/does a good/goodness, We increase goodness/beauty for him in it, that truly God (is) forgiving, thanked/thankful/grateful. |
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| Yusuf Ali | That is (the Bounty) whereof Allah gives Glad Tidings to His Servants who believe and do righteous deeds. Say: "No reward do I ask of you for this except the love of those near of kin." And if any one earns any good, We shall give him an increase of good in respect thereof: for Allah is Oft-Forgiving, Most Ready to appreciate (service). |
| Pickthal | This it is which Allah announceth unto His bondmen who believe and do good works. Say (O Muhammad, unto mankind): I ask of you no fee therefor, save lovingkindness among kinsfolk. And whoso scoreth a good deed We add unto its good for him. Lo! Allah is Forgiving, Responsive. |
| Arberry | That is the good tidings God gives to His servants who believe and do righteous deeds. Say: 'I do not ask of you a wage for this, except love for the kinsfolk; and whosoever gains a good deed, We shall give him increase of good in respect of it. Surely God is All-forgiving, All-thankful. |
| Shakir | That is of which Allah gives the good news to His servants, (to) those who believe and do good deeds. Say: I do not ask of you any reward for it but love for my near relatives; and whoever earns good, We give him more of good therein; surely Allah is Forgiving, Grateful. |
| Sarwar | This is the glad news which God gives to His servants, the righteously striving believers. (Muhammad), say, "I do not ask you for any payment for my preaching to you except (your) love of(my near) relatives." Whoever achieves virtue will have its merit increased. God is All-forgiving and Appreciating. |
| Khalifa | This is the good news from GOD to His servants who believe and lead a righteous life. Say, "I do not ask you for any wage. I do ask each of you to take care of your own relatives." Anyone who does a righteous work, we multiply his reward for it. GOD is Forgiver, Appreciative. |
| Hilali/Khan | That is (the Paradise) whereof Allah gives glad tidings to His slaves who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds. Say (O Muhammad SAW): "No reward do I ask of you for this except to be kind to me for my kinship with you." And whoever earns a good righteous deed, We shall give him an increase of good in respect thereof. Verily, Allah is Oft-Forgiving, Most Ready to appreciate (the deeds of those who are obedient to Him). |
| H/K/Saheeh | It is that of which Allah gives good tidings to His servants who believe and do righteous deeds. Say, [O Muúammad], "I do not ask you for this message any payment [but] only good will through kinship." And whoever commits a good deed We will increase for him good therein. Indeed, Allah is Forgiving and Appreciative. |
| Malik | Such a blessing is the good news which Allah gives to His servants who believe and do good deeds. O Prophet, say to them: "I do not ask you any recompense except your love for being my close relatives." He that does a good deed shall be repaid many times over. Surely Allah is oft-Forgiving, most-Appreciative.[23] |
| QXP | This is the good news from Allah to His servants who believe and lead a righteous life. Say, "No reward do I ask you for this other than that you show loving kindness to the ones near (in the human bond, and thus seek the Way to your Lord (25:57))." For, anyone who benefits people, We shall grant him additional good. And, verily, Allah is ever Absolver of imperfections, Responsive to gratitude. |
| Maulana Ali | This it is of which Allah gives the goods news to His servants, who believe and do good. Say: I ask of you naught in return for it but love for relatives. And whoever earns good, We give him more of good therein. Surely Allah is Forgiving, Grateful. |
| Free Minds | Such is the good news from God to His servants who believe and do good works. Say: "I do not ask you for any wage, except that you show compassion to your relatives." And whosoever earns a good deed, We shall increase it for him in goodness. Surely, God is Forgiving, Appreciative. |
| Qaribullah | This is the glad tidings that Allah gives to His worshipers, who believe and do good works. Say: 'For this I ask of you no wage except the love of the (Prophet's) relatives. We will add good to whosoever gains a good deed. Allah is the Forgiving and the Thanker. ' |
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| George Sale | This is what God promiseth unto his servants who believe and do good works. Say, I ask not of you, for this my preaching, any reward, except the love of my relations: And whoever shall have deserved well by one good action, unto him will we add the merit of another action thereto; for God is inclined to forgive, and ready to reward. |
| JM Rodwell | This is what God announceth to his servants who believe and do the things that are right. SAY: For this ask I no wage of you, save the love of my kin. And whoever shall have won the merit of a good deed, we will increase good to him therewith; for God is f |
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| Asad | that [bounty] whereof God gives the glad tiding to such of His servants as attain to faith and do righteous deeds. |
ash-Shura 042:024
| 42:24 ام يقولون افترى على الله كذبا فان يشا الله يختم على قلبك ويمح الله الباطل ويحق الحق بكلماته انه عليم بذات الصدور |
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| Transliteration | Am yaqooloona iftara AAala Allahi kathiban fa-in yasha-i Allahu yakhtim AAala qalbika wayamhu Allahu albatila wayuhiqqu alhaqqa bikalimatihi innahu AAaleemun bithati alssudoori |
| Literal | Or they say: "He fabricated on (about) God lies/falsifications ." So if God wants, He seals/stamps on your heart/mind , and God eliminates/erases the falsehood, and God corrects/makes true the truth with His words/expressions, that He truly is knowledgeable with of the chests (innermosts).354 |
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| Yusuf Ali | What! Do they say, "He has forged a falsehood against Allah"? But if Allah willed, He could seal up thy heart. And Allah blots out Vanity, and proves the Truth by His Words. For He knows well the secrets of all hearts. |
| Pickthal | Or say they: He hath invented a lie concerning Allah? If Allah willed, He could have sealed thy heart (against them). And Allah will wipe out the lie and will vindicate the truth by His words. Lo! He is Aware of what is hidden in the breasts (of men). |
| Arberry | Or do they say, 'He has forged against God a lie?' But if God wills, He will set a seal on thy heart; and God blots out falsehood and verifies the truth by His words; He knows the thoughts within the breasts. |
| Shakir | Or do they say: He has forged a lie against Allah? But if Allah pleased, He would seal your heart; and Allah will blot out the falsehood and confirm the truth with His words; surely He is Cognizant of what is in the breasts. |
| Sarwar | Do they say that he, (Muhammad), has invented falsehood against God? Had God wanted, He could have sealed up your heart. God causes falsehood to vanish and, by His words, firmly establishes the truth. He has full knowledge of what the hearts contain. |
| Khalifa | Are they saying, "He (Rashad) has fabricated lies about GOD!"? If GOD willed, He could have sealed your mind, but GOD erases the falsehood and affirms the truth with His words. He is fully aware of the innermost thoughts. |
| Hilali/Khan | Or say they: "He has invented a lie against Allah?" If Allah willed, He could have sealed your heart (so that you forget all that you know of the Quran). And Allah wipes out falsehood, and establishes the truth (Islam) by His Word (this Quran). Verily, He knows well what (the secrets) are in the breasts (of mankind). |
| H/K/Saheeh | Or do they say, "He has invented about Allah a lie"? But if Allah willed, He could seal over your heart. And Allah eliminates falsehood and establishes the truth by His words. Indeed, He is Knowing of that within the breasts. |
| Malik | Do they say: "He has forged a falsehood against Allah?" But if Allah so willed, He could have sealed your heart. In fact Allah blots out falsehood and vindicates the truth by His words. Surely He knows everything that is hidden in your breast.[24] |
| QXP | Do they say, "He has invented a lie about Allah?" But then, had Allah so willed, He could have made your heart insensitive (10:16). And Allah will wipe out the falsehood and will prove the Truth by His Words. Verily, He is the Knower of all that is in the hearts. |
| Maulana Ali | Or say they: He has forged a lie against Allah? So, if Allah please, He would seal thy heart (against them). And Allah blots out the falsehood and confirms the Truth with His words. Surely He is Knower of what is in the breasts. |
| Free Minds | Or do they Say: "He has fabricated lies about God!" If God willed, He could have sealed your heart. And God erases the falsehood and affirms the truth with His words. He is fully aware of what is inside the chests. |
| Qaribullah | Or do they say: 'He has forged a lie about Allah? But if Allah wills He could set a seal upon your heart. Allah wipes out falsehood and verifies the truth by His Words. He knows the innermost of the chests. |
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| George Sale | Do they say, Mohammed hath blasphemously forged a lie concerning God? If God pleaseth, he will seal up thy heart: And God will absolutely abolish vanity, and will establish the truth in his words; for He knoweth the innermost parts of men's breasts. |
| JM Rodwell | Will they say he hath forged a lie of God? If God pleased, He could then seal up thy very heart. But God will bring untruth to nought, and will make good the truth by his word: for He knoweth the very secrets of the breast. |
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| Asad | DO THEY, perchance, say, "[Muhammad] has attributed his own lying inventions to God"? But then, had God so willed, He could have sealed thy heart [forever]: for God blots out all falsehood, and by His words proves the truth to be true. [See note on 10:82.] Verily, He has full knowledge of what is in the hearts [of men]; |
ash-Shura 042:025
| 42:25 وهو الذي يقبل التوبة عن عباده ويعفو عن السيئات ويعلم ماتفعلون |
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| Transliteration | Wahuwa allathee yaqbalu alttawbata AAan AAibadihi wayaAAfoo AAani alssayyi-ati wayaAAlamu ma tafAAaloona |
| Literal | And He is who accepts/receives the repentance from His worshippers/slaves , and He forgives/pardons of the sins/crimes, and He knows what you make/do . |
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| Yusuf Ali | He is the One that accepts repentance from His Servants and forgives sins: and He knows all that ye do. |
| Pickthal | And He it is Who accepteth repentance from His bondmen, and pardoneth the evil deeds, and knoweth what ye do, |
| Arberry | It is He who accepts repentance from His servants, and pardons evil deeds; He knows the things you do. |
| Shakir | And He it is Who accepts repentance from His servants and pardons the evil deeds and He knows what you do; |
| Sarwar | It is He who accepts the repentance of His servants, forgives their evil deeds and knows all about what you do. |
| Khalifa | He is the One who accepts the repentance from His servants, and remits the sins. He is fully aware of everything you do. |
| Hilali/Khan | And He it is Who accepts repentance from His slaves, and forgives sins, and He knows what you do. |
| H/K/Saheeh | And it is He who accepts repentance from his servants and pardons misdeeds, and He knows what you do. |
| Malik | It is He Who accepts repentance from His servants and pardons their sins, and He knows whatever you do.[25] |
| QXP | And He it is Who accepts repentance from His servants, and pardons their ill-deeds and He knows all you do. ('Taubah' = Repentance = Coming to the right course and taking corrective action. Pardon = Blotting out the unfavorable imprints on the human "Self'). |
| Maulana Ali | And He it is Who accepts repentance from his servants and pardons evil deeds, and He knows what you do; |
| Free Minds | And He is the One who accepts the repentance from His servants, and He forgives the sins. He is fully aware of what you do. |
| Qaribullah | It is He who accepts the repentance of His worshipers and pardons their evil deeds. He has knowledge of what you do. |
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| George Sale | It is He who accepteth repentance from his servants, and forgiveth sins, and knoweth that which ye do. |
| JM Rodwell | He it is who accepteth repentance from his servants, and forgiveth their sins and knoweth your actions: |
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| Asad | and it is He who accepts repentance from His servants, and pardons bad deeds, and knows all that you do, |
ash-Shura 042:026
| 42:26 ويستجيب الذين امنوا وعملوا الصالحات ويزيدهم من فضله والكافرون لهم عذاب شديد |
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| Transliteration | Wayastajeebu allatheena amanoo waAAamiloo alssalihati wayazeeduhum min fadlihi waalkafiroona lahum AAathabun shadeedun |
| Literal | And He answers/replies to those who believed and made/did the correct/righteous deeds, and He increases them from His grace/favour/blessing; and the disbelievers, for them (is) a strong (severe) torture. |
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| Yusuf Ali | And He listens to those who believe and do deeds of righteousness, and gives them increase of His Bounty: but for the Unbelievers their is a terrible Penalty. |
| Pickthal | And accepteth those who do good works, and giveth increase unto them of His bounty. And as for disbelievers, theirs will be an awful doom. |
| Arberry | And He answers those who believe and do righteous deeds, and He gives them increase of His bounty. And the unbelievers -- for them awaits a terrible chastisement. |
| Shakir | And He answers those who believe and do good deeds, and gives them more out of His grace; and (as for) the unbelievers, they shall have a severe punishment. |
| Sarwar | He answers the prayers of the righteously striving believers and grants them increasing favors. The unbelievers will suffer a severe punishment. |
| Khalifa | Responding to Him are those who believe and lead a righteous life. He will shower them with His blessings. As for the disbelievers, they have incurred a severe retribution. |
| Hilali/Khan | And He answers (the invocation of) those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds, and gives them increase of His Bounty. And as for the disbelievers, theirs will be a severe torment. |
| H/K/Saheeh | And He answers [the supplication of] those who have believed and done righteous deeds and increases [for] them from His bounty. But the disbelievers will have a severe punishment. |
| Malik | He answers the prayers of those who believe and do good deeds and gives them even more out of His bounty. As for the unbelievers, they shall have severe punishment.[26] |
| QXP | And accepts all those who attain belief and help others, and He gives them a far exceeding reward from His bounty. But for those who adamantly deny the Truth and choose to stay in darkness, is a severe retribution. |
| Maulana Ali | And He answers those who believe and do good deeds, and gives them more out of His grace. And for the disbelievers is a severe chastisement. |
| Free Minds | And those that believe and do good works respond to Him, and He increases for them His blessings. As for the rejecters, they have incurred a severe retribution. |
| Qaribullah | He answers those who believe and do good deeds, and He increases them from His bounty. But for the unbelievers there is a terrible punishment. |
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| George Sale | He will incline his ear unto those who believe and work righteousness, and will add unto them above what they shall ask or deserve, of his bounty: But the unbelievers shall suffer a severe punishment. |
| JM Rodwell | And to those who believe and do the things that are right will he hearken, and augment his bounties to them: but the unbelievers doth a terrible punishment await. |
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| Asad | and responds unto all who attain to faith and do righteous deeds; and [it is He who, in the life to come,] will give them, out of His bounty, far more [than they will have deserved], whereas for the deniers of the truth there is [but] suffering severe in store. |
ash-Shura 042:027
| 42:27 ولو بسط الله الرزق لعباده لبغوا في الارض ولكن ينزل بقدر مايشاء انه بعباده خبير بصير |
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| Transliteration | Walaw basata Allahu alrrizqa liAAibadihi labaghaw fee al-ardi walakin yunazzilu biqadarin ma yashao innahu biAAibadihi khabeerun baseerun |
| Literal | And if God spread/extended the provision to His worshippers/slaves, they would have oppressed/transgressed in the earth/Planet Earth, and but He descends with a measure/predestiny what He wills/wants, that He truly is with His worshippers/slaves expert/experienced, seeing/knowing . |
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| Yusuf Ali | If Allah were to enlarge the provision for His Servants, they would indeed transgress beyond all bounds through the earth; but he sends (it) down in due measure as He pleases. For He is with His Servants Well-acquainted, Watchful. |
| Pickthal | And if Allah were to enlarge the provision for His slaves they would surely rebel in the earth, but He sendeth down by measure as He willeth. Lo! He is Informed, a Seer of His bondmen. |
| Arberry | Had God expanded His provision to His servants, they would have been insolent in the earth; but He sends down in measure whatsoever He will; surely He is aware of and sees His servants. |
| Shakir | And if Allah should amplify the provision for His servants they would certainly revolt in the earth; but He sends it down according to a measure as He pleases; surely He is Aware of, Seeing, His servants. |
| Sarwar | Had God given abundant sustenance to His servants, they would have certainly rebelled on earth, but He sends them a known measure of sustenance as He wills. He is All-aware of His servants and watches over them all. |
| Khalifa | If GOD increased the provision for His servants, they would transgress on earth. This is why He sends it precisely measured to whomever He wills. He is fully Cognizant and Seer of His servants. |
| Hilali/Khan | And if Allah were to enlarge the provision for His slaves, they would surely rebel in the earth, but He sends down by measure as He wills. Verily! He is in respect of His slaves, the Well-Aware, the All-Seer (of things that benefit them). |
| H/K/Saheeh | And if Allah had extended [excessively] provision for His servants, they would have committed tyranny throughout the earth. But He sends [it] down in an amount which He wills. Indeed He is, of His servants, Acquainted and Seeing. |
| Malik | Had Allah bestowed abundance upon His servants, they would have transgressed beyond bounds in the earth; that’s why He sends down in due measure as He pleases; He is well aware and observant of His servants.[27] |
| QXP | And if Allah made His provision unlimited for His servants, they would have created more disorder in the earth (by increasing in pride and greed (96:6)). But as it is, He bestows His provision in due measure according to His Laws. For, behold, He is Aware, Seer of His servants (their needs and their psyche). |
| Maulana Ali | And if Allah were to amplify the provision for His servants, they would rebel in the earth; but He sends (it) down by measure, as He pleases. Surely He is Aware, Seer of His servants. |
| Free Minds | And if God were to increase the provision for His servants, they would transgress on Earth; but He sends down what He wills in a measure. He is Expert and Seer of His servants. |
| Qaribullah | If Allah had expanded His provision to His worshipers, they would become tyrannical in the earth, but He sends down to them what He will in due measure; He is Aware and sees His worshipers. |
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| George Sale | If God should bestow abundance upon his servants, they would certainly behave insolently in the earth: But He sendeth down by measure unto every one that which he pleaseth; for He well knoweth and seeth the condition of his servants. |
| JM Rodwell | Should God bestow abundance upon his servants, they might act wantonly on the earth: but He sendeth down what He will by measure; for he knoweth, beholdeth his servants. |
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| Asad | For, if God were to grant [in this world] abundant sustenance to [all of] His servants, they would behave on earth with wanton insolence: [This passage connects with, and elucidates, the statement in the preceding verse that God "responds unto all who attain to faith and do righteous deeds" - a statement which, at first glance, seems to be contrary to the fact that whereas many wrongdoers prosper and are happy, many righteous people suffer hurt and deprivation. In reply to this objection, the above verse points elliptically to man's innate "greed for more and more" (see 102:1), which often causes him to become "grossly overweening whenever he believes himself to be self-sufficient" |
ash-Shura 042:028
| 42:28 وهو الذي ينزل الغيث من بعد ماقنطوا وينشر رحمته وهو الولي الحميد |
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| Transliteration | Wahuwa allathee yunazzilu alghaytha min baAAdi ma qanatoo wayanshuru rahmatahu wahuwa alwaliyyu alhameedu |
| Literal | And He is who descends the rain from after what they despaired, and He spreads/extends His mercy, and He is the guardian/ally , the praiseworthy/commendable. |
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| Yusuf Ali | He is the One that sends down rain (even) after (men) have given up all hope, and scatters His Mercy (far and wide). And He is the Protector, Worthy of all Praise. |
| Pickthal | And He it is Who sendeth down the saving rain after they have despaired, and spreadeth out His mercy. He is the Protecting Friend, the Praiseworthy. |
| Arberry | And it is He who sends down the rain after they have despaired, and He unfolds His mercy; He is the Protector, the All-laudable. |
| Shakir | And He it is Who sends down the rain after they have despaired, and He unfolds His mercy; and He is the Guardian, the Praised One. |
| Sarwar | It is He who sends down the rain after they had lost hope and spreads out His mercy. He is the Guardian and the Most Praiseworthy. |
| Khalifa | He is the One who sends down the rain after they had despaired, and spreads His mercy. He is the only Master, Most Praiseworthy. |
| Hilali/Khan | And He it is Who sends down the rain after they have despaired, and spreads abroad His Mercy. And He is the Walee (Helper, Supporter, Protector, etc.), Worthy of all Praise. |
| H/K/Saheeh | And it is He who sends down the rain after they had despaired and spreads His mercy. And He is the Protector, the Praiseworthy. |
| Malik | It is He Who sends down rain even after they have lost all hope, and spreads His Mercy. He Alone is the Praiseworthy Guardian.[28] |
| QXP | And He it is Who sends down rain after they have despaired and He spreads out His Grace widely. And He is the Protecting Friend, the Owner of all Praise. |
| Maulana Ali | And He it is Who sends down the rain after they have despaired, and He unfolds His mercy. And He is the Friend, the Praised One. |
| Free Minds | And He is the One who sends down the rain after they had despaired, and spreads His mercy. He is the Supporter, the Praiseworthy. |
| Qaribullah | It is He who sends down rain for them after they despaired, and He unfolds His Mercy. He is the Guardian, the Praised. |
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| George Sale | It is He who sendeth down the rain, after men have despaired thereof, and spreadeth abroad his mercy; and He is the patron, justly to be praised. |
| JM Rodwell | He it is who after that men have despaired of it, sendeth down the rain, and spreadeth abroad his mercy: He is the Protector, the Praiseworthy. |
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| Asad | And it is He who sends down rain after [men] have lost all hope, and unfolds His grace [thereby]: [This reference to the symbol of life-giving rain connects with the preceding statement that "He bestows [His grace] in due measure, as He wills", and is a preamble, as it were, to the statement in the next verse that all creation is but a visible "sign" or "revelation" of God's existence and purposeful activity, as well as of the God-willed continuation of all life in the hereafter.] for He alone is [their] Protector, the One to whom all praise is due. |
ash-Shura 042:029
| 42:29 ومن اياته خلق السماوات والارض ومابث فيهما من دابة وهو على جمعهم اذا يشاء قدير |
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| Transliteration | Wamin ayatihi khalqu alssamawati waal-ardi wama baththa feehima min dabbatin wahuwa AAala jamAAihim itha yashao qadeerun |
| Literal | And from His verses/evidences/signs (are) the skies'/space's and the earth's/Planet Earth's creation, and what He scattered/distributed in them (B) from a walker/creeper/crawler , and He is on gathering/collecting them if He wills/wants capable/able. |
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| Yusuf Ali | And among His Signs is the creation of the heavens and the earth, and the living creatures that He has scattered through them: and He has power to gather them together when He wills. |
| Pickthal | And of His portents is the creation of the heaven and the earth, and of whatever beasts He hath dispersed therein. And He is Able to gather them when He will. |
| Arberry | And of His signs is the creation of the heavens and earth and the crawling things He has scattered abroad in them; and He is able to gather them whenever He will. |
| Shakir | And one of His signs is the creation of the heavens and the earth and what He has spread forth in both of them of living beings; and when He pleases He is all-powerful to gather them together. |
| Sarwar | Some of the evidence (of His existence) are His creation of the heavens and the earth and the beasts which inhabit it. He has all the power to bring them together if He wishes this to be so. |
| Khalifa | Among His proofs is the creation of the heavens and the earth, and the creatures He spreads in them. He is able to summon them, when He wills. |
| Hilali/Khan | And among His Ayat (proofs, evidences, lessons, signs, etc.) is the creation of the heavens and the earth, and whatever moving (living) creatures He has dispersed in them both. And He is All-Potent over their assembling (i.e. resurrecting them on the Day of Resurrection after their death, and dispersion of their bodies) whenever He will. |
| H/K/Saheeh | And of his signs is the creation of the heavens and earth and what He has dispersed throughout them of creatures. And He, for gathering them when He wills, is competent. |
| Malik | Among His signs is the creation of the heavens and the earth, and the living creatures that He has spread in both of them: and He is capable of gathering them all together whenever He wants.[29] |
| QXP | And among His Signs is the creative design of the Heavens and the Earth, and the living creatures which He has dispersed throughout them. And He is Able to gather them together when He will. (Herein is an allusion to the existence of life in other celestial bodies, and to man meeting with the 'aliens' some day (16:49)). |
| Maulana Ali | And of His signs is the creation of the heavens and the earth and what He has spread forth in both of them of living beings. And He is all-powerful to gather them together, when He will. |
| Free Minds | And from among His signs is the creation of the heavens and the Earth, and the creatures He spreads in them. And He is able to gather them, if He wills. |
| Qaribullah | Among His signs is the creation of the heavens and the earth and the crawling things which He has dispersed in them. If He will, He is Able to gather all of them. |
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| George Sale | Among his signs is the creation of heaven and earth, and of the living creatures with which He hath replenished them both; and He is able to gather them together before his tribunal, whenever He pleaseth. |
| JM Rodwell | Among his signs is the creation of the Heavens and of the Earth, and the creatures which he hath scattered over both: and, for their gathering together when he will, He is allpowerful! |
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| Asad | And among His signs is the [very] creation of the heavens and the earth, and of all the living creatures which He has caused to multiply throughout them: [Lit., "in both". In the Quran, the expression "the heavens and the earth" invariably denotes the universe in its entirety.] and [since He has created them,] He has [also] the power to gather them [unto Himself] whenever He wills. |
ash-Shura 042:030
| 42:30 ومااصابكم من مصيبة فبما كسبت ايديكم ويعفو عن كثير |
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| Transliteration | Wama asabakum min museebatin fabima kasabat aydeekum wayaAAfoo AAan katheerin |
| Literal | What struck/hit you from a disaster so (it is) because (of) what your hands gathered/acquired ,and He forgives/pardons on much. |
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| Yusuf Ali | Whatever misfortune happens to you, is because on the things your hands have wrought, and for many (of them) He grants forgiveness. |
| Pickthal | Whatever of misfortune striketh you, it is what your right hands have earned. And He forgiveth much. |
| Arberry | Whatever affliction may visit you is for what you own hands have earned; and He pardons much. |
| Shakir | And whatever affliction befalls you, it is on account of what your hands have wrought, and (yet) He pardons most (of your faults). |
| Sarwar | Whatever hardship befalls you is the result of your own deeds. God pardons many of your sins. |
| Khalifa | Anything bad that happens to you is a consequence of your own deeds, and He overlooks many (of your sins). |
| Hilali/Khan | And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. (See the Quran Verse 35:45). |
| H/K/Saheeh | And whatever strikes you of disaster it is for what your hands have earned; but He pardons much. |
| Malik | Whatever affliction befalls you is the result of what your own hands have done even though for many of your misdeeds He grants forgiveness.[30] |
| QXP | Now whatever calamity befalls you, is a consequence of your own actions and He pardons a great deal. (If mankind harmonize themselves with Divine Laws, their Systems would run as orderly as the rest of the Universe does). |
| Maulana Ali | And whatever misfortune befalls you, it is on account of what your hands have wrought and He pardons much. |
| Free Minds | And any misfortune that happens to you is a consequence of what your hands have earned. And He overlooks much. |
| Qaribullah | If affliction befalls you, it is what your own hands have earned, but He pardons a lot. |
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| George Sale | Whatever misfortune befalleth you is sent you by God, for that which your hands have deserved; and yet He forgiveth many things: |
| JM Rodwell | Nor happeneth to you any mishap, but it is for your own handy-work: and yet he forgiveth many things. |
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| Asad | Now whatever calamity may befall you [on Judgment Day] will be an outcome of what your own hands have wrought, although He pardons much; [This oft-recurring phrase is a Quranic metonym for man's doings and conscious attitudes in this world, meant to bring out the fact that these doings or attitudes are the "harvest" of a person's spiritual character and have, therefore, a definite influence on the quality of his life in the hereafter. Since the latter is but an organic continuation of earthly life, man's subsequent spiritual growth and bliss or, alternatively, spiritual darkness and suffering - symbolically circumscribed as God's "reward" and "chastisement" or "paradise" and "hell" - depend on, and are a result of, what one has previously "earned".] |
ash-Shura 042:031
| 42:31 وماانتم بمعجزين في الارض ومالكم من دون الله من ولي ولانصير |
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| Transliteration | Wama antum bimuAAjizeena fee al-ardi wama lakum min dooni Allahi min waliyyin wala naseerin |
| Literal | And you are not with disabling/frustrating in the earth/Planet Earth, and (there is) nothing for you from other than God from a guardian/ally, and nor (a) victorior/savior . |
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| Yusuf Ali | Nor can ye frustrate (aught), (fleeing) through the earth; nor have ye, besides Allah, any one to protect or to help. |
| Pickthal | Ye cannot escape in the earth, for beside Allah ye have no protecting friend nor any helper. |
| Arberry | You are not able to frustrate Him in the earth; and, apart from God, you have neither protector nor helper. |
| Shakir | And you cannot escape in the earth, and you shall not have a guardian or a helper besides Allah. |
| Sarwar | You cannot challenge God on earth and you will have no one besides Him as your guardian or helper. |
| Khalifa | You can never escape, and you have none beside GOD as a Lord and Master. |
| Hilali/Khan | And you cannot escape from Allah (i.e. His Punishment) in the earth, and besides Allah you have neither any Walee (guardian or a protector) nor any helper. |
| H/K/Saheeh | And you will not cause failure [to Allah] upon the earth. And you have not besides Allah any protector or helper. |
| Malik | You cannot frustrate anything in earth and there is no protector or helper for you besides Allah.[31] |
| QXP | And you cannot evade the Law of Requital anywhere in the earth, and you have no patron and no helper besides Allah. |
| Maulana Ali | And you cannot escape in the earth, and besides Allah you have no protector nor helper. |
| Free Minds | And you can never escape, and you have none besides God as an ally or helper. |
| Qaribullah | You are not able to frustrate Him in the earth, nor do you have a guardian and a helper other than Allah. |
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| George Sale | Ye shall not frustrate the divine vengeance in the earth; neither shall ye have any protector or helper, against God. |
| JM Rodwell | Ye cannot weaken him on the earth: neither, beside God, patron or helper shall ye have. |
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| Asad | and you cannot elude Him on earth, and you will have none to protect you from God [in the life to come], and none to bring you succour. |
ash-Shura 042:032
| 42:32 ومن اياته الجوار في البحر كالاعلام |
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| Transliteration | Wamin ayatihi aljawari fee albahri kaal-aAAlami |
| Literal | And from His signs/evidences (are) the ships in the sea/ocean like the signs/banners . |
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| Yusuf Ali | And among His Signs are the ships, smooth-running through the ocean, (tall) as mountains. |
| Pickthal | And of His portents are the ships, like banners on the sea; |
| Arberry | And of His signs are the ships that run on the sea like landmarks; |
| Shakir | And among His signs are the ships in the sea like mountains. |
| Sarwar | Further evidence (of His existence) are the ships which stand as mountains in the sea. |
| Khalifa | Among His proofs are the ships that sail the sea with sails like flags. |
| Hilali/Khan | And among His Signs are the ships, in the sea, like mountains. |
| H/K/Saheeh | And of His signs are the ships in the sea, like mountains. |
| Malik | Among His signs are the ships which look like mountains upon the ocean.[32] |
| QXP | And among His Signs are the ships that sail like bannered mountains through the seas. |
| Maulana Ali | And of His signs are the ships, like mountains on the sea. |
| Free Minds | And from His signs are the vessels that sail the sea like flags. |
| Qaribullah | And among His signs are the ships that run on the sea like mountains and |
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| George Sale | Among his signs also are the ships running in the sea, like high mountains: |
| JM Rodwell | Among his signs also are the sea-traversing ships like mountains: |
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| Asad | And among His signs [As is evident from the sequence, in this instance the term ayah (lit., "sign" or "[divine] message") is used in the sense of "parable". (See next note.)] are the ships that sail like [floating] mountains through the seas: |
ash-Shura 042:033
| 42:33 ان يشا يسكن الريح فيظللن رواكد على ظهره ان في ذلك لايات لكل صبار شكور |
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| Transliteration | In yasha/ yuskini alrreeha fayathlalna rawakida AAala thahrihi inna fee thalika laayatin likulli sabbarin shakoorin |
| Literal | If He wills/wants He stops/quietens the wind/breeze, so they continue/remain still/fixed in place on its back/surface , that truly in that (are) evidences/signs (E) to every/each patient/endurer, thankful/grateful. |
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| Yusuf Ali | If it be His Will He can still the Wind: then would they become motionless on the back of the (ocean). Verily in this are Signs for everyone who patiently perseveres and is grateful. |
| Pickthal | If He will He calmeth the wind so that they keep still upon its surface - Lo! herein verily are signs for every steadfast grateful (heart). - |
| Arberry | and if He wills, He stills the wind, and they remain motionless on its back. Surely in that are signs for every man enduring, thankful. |
| Shakir | If He pleases, He causes the wind to become still so that they lie motionless on its back; most surely there are signs in this for every patient, grateful one, |
| Sarwar | Had He wanted, He could have stopped the wind and let the ships remain motionless on the surface of the sea, in this there is evidence (of the Truth) for all those who are patient and grateful,. |
| Khalifa | If He willed, He could have stilled the winds, leaving them motionless on top of the water. These are proofs for those who are steadfast, appreciative. |
| Hilali/Khan | If He wills, He causes the wind to cease, then they would become motionless on the back (of the sea). Verily, in this are signs for everyone patient and grateful. |
| H/K/Saheeh | If He willed, He could still the wind, and they would remain motionless on its surface. Indeed in that are signs for everyone patient and grateful. |
| Malik | If He wants, He can cause the wind to become still and leave them motionless on their backs - surely in this example there are signs for every such person who patiently endures and is grateful.[33] |
| QXP | And if He so wills He calms the winds so that they come to a halt on its surface. Herein, behold, are signs for everyone who is patient (in reading the Book of Nature) and grateful (for what he learns). |
| Maulana Ali | If He will, He stills the wind so that they lie motionless on its back. Surely there are signs in this for every patient, grateful one, |
| Free Minds | If He willed, He could still the winds, leaving them motionless on top of it. In that are signs for every one who is patient, thankful. |
| Qaribullah | if He will, He calms the wind so that they remain motionless upon its back, surely, there are signs in this for every thankful, patient (person). |
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| George Sale | If He pleaseth, He causeth the wind to cease, and they lie still on the back of the water: -- verily herein are signs, unto every patient and grateful person: -- |
| JM Rodwell | if such be his will, He lulleth the wind, and they lie motionless on the back of the waves:-truly herein are signs to all the constant, the grateful;- |
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| Asad | if He so wills, He stills the wind, and then they lie motionless on the sea's surface - [and] herein, behold, there are messages indeed for all who are wholly patient in adversity and deeply grateful [to God]; |
ash-Shura 042:034
| 42:34 او يوبقهن بما كسبوا ويعف عن كثير |
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| Transliteration | Aw yoobiqhunna bima kasaboo wayaAAfu AAan katheerin |
| Literal | Or He destroys/perishes them because (of) what they gathered/acquired , and He forgives/pardons on much . |
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| Yusuf Ali | Or He can cause them to perish because of the (evil) which (the men) have earned; but much doth He forgive. |
| Pickthal | Or He causeth them to perish on account of that which they have earned - And He forgiveth much - |
| Arberry | Or He wrecks them for what they have earned; and He pardons much; |
| Shakir | Or He may make them founder for what they have earned, and (even then) pardon most; |
| Sarwar | or He could have destroyed them as punishment for the human being's deeds. However, God pardons many sins. |
| Khalifa | He can annihilate them, as a consequence of their own works. Instead, He overlooks many (of their sins). |
| Hilali/Khan | Or He may destroy them (by drowning) because of that which their (people) have earned. And He pardons much. |
| H/K/Saheeh | Or He could destroy them for what they earned; but He pardons much. |
| Malik | - Or He may cause them to drown in consequence of even a few of their misdeeds, though He forgives many of their misdeeds.[34] |
| QXP | Or that He may cause them to perish as a consequence of their deeds, but He forgives a great deal. (The human 'Self' may progress like ships that sail freely through the sea, suffer stagnancy, or perish to a subhuman existence). |
| Maulana Ali | Or He causes them to perish for what they have earned, and He pardons much; |
| Free Minds | Or He may drown them, for what they have earned. And He overlooks much. |
| Qaribullah | Or, He wrecks them for what they have earned, but He pardons a lot. |
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| George Sale | Or He destroyeth them by shipwreck, because of that which their crews have merited; though He pardoneth many things. |
| JM Rodwell | Or if, for their ill deserts, He cause them to founder, still He forgiveth much: |
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| Asad | or else He may cause them to perish because of what they have wrought; and [withal,] He pardons much. [I.e., because of the evil which they have committed. The above passage is, I believe, a parabolic allusion to the three possible alternatives in the life to come: spiritual progress and happiness (symbolized by ships that sail freely through the sea); spiritual stagnancy (ships that lie motionless on the sea's surface); and spiritual disaster and suffering (summarized in the concept of perdition). The second of these three alternatives seems to point to the condition of those ala l-araf spoken of in 7:46 f. and explained in the corresponding note.] |
ash-Shura 042:035
| 42:35 ويعلم الذين يجادلون في اياتنا مالهم من محيص |
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| Transliteration | WayaAAlama allatheena yujadiloona fee ayatina ma lahum min maheesin |
| Literal | And those who argue/dispute in Our verses/evidences know (there is) none from (an) escape/diversion for them. |
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| Yusuf Ali | But let those know, who dispute about Our Signs, that there is for them no way of escape. |
| Pickthal | And that those who argue concerning Our revelations may know they have no refuge. |
| Arberry | and that those who dispute concerning Our signs may know they have no asylum. |
| Shakir | And (that) those who dispute about Our communications may know; there is no place of refuge for them. |
| Sarwar | He knows all those who dispute His revelations. They will find no way to escape from (His torment). |
| Khalifa | Those who argue against our proofs will find out that they have no basis. |
| Hilali/Khan | And those who dispute (polytheists, etc. with Our Messenger Muhammad SAW) as regards Our Ayat (proofs, signs, verses, etc. of Islamic Monotheism) may know that there is no place of refuge for them (from Allahs punishment). |
| H/K/Saheeh | And [that is so] those who dispute concerning Our signs may know that for them there is no place of escape. |
| Malik | Those who dispute about Our revelations should know that there is no escape for them.[35] |
| QXP | And those who dispute about Our Signs, let them know that they have no shelter outside Our Laws. |
| Maulana Ali | And (that) those who dispute about Our messages may know. There is no refuge for them. |
| Free Minds | And those who dispute in Our signs may know that they have no place to hide. |
| Qaribullah | Those who dispute Our verses may know that they have no asylum. |
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| George Sale | And they who dispute against our signs, shall know that there will be no way for them to escape our vengeance. |
| JM Rodwell | But they who gainsay our signs shall know that there will be no escape for them. |
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| Asad | And let them know, those who call Our messages in question, [For this rendering of yujadilun, see note on 40:35.] that for them there is no escape. |
ash-Shura 042:036
| 42:36 فما اوتيتم من شئ فمتاع الحياة الدنيا وماعند الله خير وابقى للذين امنوا وعلى ربهم يتوكلون |
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| Transliteration | Fama ooteetum min shay-in famataAAu alhayati alddunya wama AAinda Allahi khayrun waabqa lillatheena amanoo waAAala rabbihim yatawakkaloona |
| Literal | So what you were given from a thing so (it is) long life/enjoyment (of) the life the present/worldly life, and what (is) at God (is) better and more lasting (everlasting) to those who believed and on their Lord, they rely/depend . |
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| Yusuf Ali | Whatever ye are given (here) is (but) a convenience of this life: but that which is with Allah is better and more lasting: (it is) for those who believe and put their trust in their Lord: |
| Pickthal | Now whatever ye have been given is but a passing comfort for the life of the world, and that which Allah hath is better and more lasting for those who believe and put their trust in their Lord, |
| Arberry | Whatever thing you have been given is the enjoyment of the present life; but what is with God is better and more enduring for those who believe and put their trust in their Lord. |
| Shakir | So whatever thing you are given, that is only a provision of this world's life, and what is with Allah is better and more lasting for those who believe and rely on their Lord. |
| Sarwar | Whatever you have received is just a means of enjoyment for this life but the reward of God for the believers and those who trust in their Lord will be better and everlasting. |
| Khalifa | Whatever you are given is no more than temporary material of this life. What GOD possesses is far better and everlasting, for those who believe and trust in their Lord. |
| Hilali/Khan | So whatever you have been given is but a passing enjoyment for this worldly life, but that which is with Allah (Paradise) is better and more lasting for those who believe (in the Oneness of Allah Islamic Monotheism) and put their trust in their Lord (concerning all of their affairs). |
| H/K/Saheeh | So whatever thing you have been given it is but [for] enjoyment of the worldly life. But what is with Allah is better and more lasting for those who have believed and upon their Lord rely |
| Malik | Whatever you are given is nothing but a provision for the transitory life of this world, better and ever lasting is the reward which Allah has for those who believe, put their trust in their Lord,[36] |
| QXP | Now whatever you are given is but a fleeting enjoyment of the life of this world. And that which is with Allah is far better and more lasting - for all those who believe in Divine Laws and trust in their Lord. |
| Maulana Ali | So whatever you are given is but a provision of this world’s life, and that which Allah has is better and more lasting for those who believe and rely on their Lord; |
| Free Minds | So whatever you are given is simply an enjoyment of the worldly life, and what is with God is far better and more lasting for those who believe and put their trust in their Lord. |
| Qaribullah | That which you have been given is but the enjoyment of the present life. Better and more enduring is that which Allah has for those who believe and put their trust in their Lord. |
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| George Sale | Whatever things are given you, they are the provision of this present life: But the reward which is with God is better, and more durable, for those who believe, and put their trust in their Lord; |
| JM Rodwell | All that you receive is but for enjoyment in this life present: but better and more enduring is a portion with God, for those who believe and put their trust in their Lord; |
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| Asad | AND [remember that] whatever you are given [now] is but for the [passing] enjoyment of life in this world - whereas that which is with God is far better and more enduring. [It shall be given] to all who attain to faith and in their Sustainer place their trust; |
ash-Shura 042:037
| 42:37 والذين يجتنبون كبائر الاثم والفواحش واذا ماغضبوا هم يغفرون |
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| Transliteration | Waallatheena yajtaniboona kaba-ira al-ithmi waalfawahisha wa-itha ma ghadiboo hum yaghfiroona |
| Literal | And those who avoid/distance themselves (from) the great/magnified sins'/crimes' biggest/greatest , and the enormous/atrocious deeds , and when they became angry, they forgive. |
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| Yusuf Ali | Those who avoid the greater crimes and shameful deeds, and, when they are angry even then forgive; |
| Pickthal | And those who shun the worst of sins and indecencies and, when they are wroth, forgive, |
| Arberry | And those who avoid the heinous sins and indecencies and when they are angry forgive, |
| Shakir | And those who. shun the great sins and indecencies, and whenever they are angry they forgive. |
| Sarwar | (This reward will be for) those who keep away from major sins and indecency, who forgive when they are made angry, |
| Khalifa | They avoid gross sins and vice, and when angered they forgive. |
| Hilali/Khan | And those who avoid the greater sins, and Al-Fawahish (illegal sexual intercourse, etc.), and when they are angry, they forgive |
| H/K/Saheeh | And those who avoid the major sins and immoralities, and when they are angry, they forgive, |
| Malik | avoid major sins and shameful deeds, forgive even when they are angry;[37] |
| QXP | And desist from actions that most of all drag down the individual and collective human potential, and from stinginess and obscene behavior, and when annoyed, readily forgive people. ((4:31), (53:32). 'Fawahish' = Indecencies, miserliness amounting to shame). |
| Maulana Ali | And those who shun the great sins and indecencies, and whenever they are angry they forgive; |
| Free Minds | And those who avoid gross sins and lewdness, and when they are angered, they forgive. |
| Qaribullah | And those who avoid the major sins and indecencies and, when angered, forgive; |
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| George Sale | and who avoid hainous and filthy crimes, and when they are angry, forgive; |
| JM Rodwell | And who avoid the heinous things of crime, and filthiness, and when they are angered, forgive; |
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| Asad | and who shun the more heinous sins and abominations; and who, whenever they are moved to anger, readily forgive; |
ash-Shura 042:038
| 42:38 والذين استجابوا لربهم واقاموا الصلاة وامرهم شورى بينهم ومما رزقناهم ينفقون |
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| Transliteration | Waallatheena istajaboo lirabbihim waaqamoo alssalata waamruhum shoora baynahum wamimma razaqnahum yunfiqoona |
| Literal | And those who answered/replied to their Lord and they kept up the prayers, and their matter/affair (is by) consultation/advice between them, and from what We provided for them, they spend. |
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| Yusuf Ali | Those who hearken to their Lord, and establish regular Prayer; who (conduct) their affairs by mutual Consultation; who spend out of what We bestow on them for Sustenance; |
| Pickthal | And those who answer the call of their Lord and establish worship, and whose affairs are a matter of counsel, and who spend of what We have bestowed on them, |
| Arberry | and those who answer their Lord, and perform the prayer, their affair being counsel between them, and they expend of that We have provided them, |
| Shakir | And those who respond to their Lord and keep up prayer, and their rule is to take counsel among themselves, and who spend out of what We have given them. |
| Sarwar | who have pledged their obedience to the Lord, who are steadfast in prayer, who conduct their affairs with consultation among themselves, who spend for the cause of God out of what We have given them, |
| Khalifa | They respond to their Lord by observing the Contact Prayers (Salat). Their affairs are decided after due consultation among themselves, and from our provisions to them they give (to charity). |
| Hilali/Khan | And those who answer the Call of their Lord (i.e. to believe that He is the only One Lord (Allah), and to worship none but Him Alone), and perform As-Salat (Iqamat-as-Salat), and who (conduct) their affairs by mutual consultation, and who spend of what We have bestowed on them; |
| H/K/Saheeh | And those who have responded to their lord and established prayer and whose affair is [determined by] consultation among themselves, and from what We have provided them, they spend. |
| Malik | answer the call of their Lord, establish Salah, conduct their affairs with mutual consultation, spend out of the sustenance which We have given them,[38] |
| QXP | And who respond to their Lord, and establish the Divine System and who conduct their affairs by mutual consultation. And they spend on others of what We have given them. |
| Maulana Ali | And those who respond to their Lord and keep up prayer, and whose affairs are (decided) by counsel among themselves, and who spend out of what We have given them; |
| Free Minds | And those who have responded to their Lord, and they hold the contact-method, and their affairs are conducted by mutual consultation among themselves, and from Our provisions to them they give. |
| Qaribullah | those who answer their Lord, establish the prayers, and their affairs are by consultation; who spend of that which We have given them, |
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| George Sale | and who hearken unto their Lord, and are constant at prayer, and whose affairs are directed by consultation among themselves, and who give alms out of what We have bestowed on them; |
| JM Rodwell | And who hearken to their Lord, and observe prayer, and whose affairs are guided by mutual COUNSEL, and who give alms of that with which we have enriched them; |
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| Asad | and who respond to [the call of] their Sustainer and are constant in prayer; and whose rule [in all matters of common concern] is consultation among themselves; [This particular qualification of true believers - regarded by the Prophet's Companions as so important that they always referred to this surah by the key-word "consultation" (shura) - has a double import: firstly, it is meant to remind all followers of the Quran that they must remain united within one single community (ummah); and, secondly, it lays down the principle that all their communal business must be transacted in mutual consultation. (For the political implications of this principle, see State and Government, pp. 44 ff.).] and who spend on others out of what We provide for them as sustenance; [See note on 2:3. Following as it does immediately upon the call to communal unity and consultation, the "spending on others" bears here the general connotation of social justice.] |
ash-Shura 042:039
| 42:39 والذين اذا اصابهم البغي هم ينتصرون |
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| Transliteration | Waallatheena itha asabahumu albaghyu hum yantasiroona |
| Literal | And those who when/if the oppression/transgression struck/marked them , they become victorious. |
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| Yusuf Ali | And those who, when an oppressive wrong is inflicted on them, (are not cowed but) help and defend themselves. |
| Pickthal | And those who, when great wrong is done to them, defend themselves, |
| Arberry | and who, when insolence visits them, do help themselves -- |
| Shakir | And those who, when great wrong afflicts them, defend themselves. |
| Sarwar | and those who, when suffering a great injustice, seek to defend themselves. |
| Khalifa | When gross injustice befalls them, they stand up for their rights. |
| Hilali/Khan | And those who, when an oppressive wrong is done to them, they take revenge. |
| H/K/Saheeh | And those who, when tyranny strikes them, they defend themselves, |
| Malik | and when they are oppressed, help and defend themselves.[39] |
| QXP | And who, whenever frank injustice afflicts them, stand up for their rights. (They establish the System wherein the oppressed is helped and the oppressor is requited). |
| Maulana Ali | And those who, when great wrong afflicts them, defend themselves. |
| Free Minds | And those who, when gross injustice befalls them, they seek justice. |
| Qaribullah | and when harmed they become victorious. |
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| George Sale | and who, when an injury is done them, avenge themselves: |
| JM Rodwell | And who, when a wrong is done them, redress themselves: |
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| Asad | and who, whenever tyranny afflicts them, defend themselves. |
ash-Shura 042:040
| 42:40 وجزاء سيئة سيئة مثلها فمن عفا واصلح فاجره على الله انه لايحب الظالمين |
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| Transliteration | Wajazao sayyi-atin sayyi-atun mithluha faman AAafa waaslaha faajruhu AAala Allahi innahu la yuhibbu alththalimeena |
| Literal | And a sin's/crime's reimbursement (is) a sin/crime equal to it , so who forgave/pardoned and corrected/repaired , so his reward (is) on God, that He truly does not love/like the unjust/oppressors. |
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| Yusuf Ali | The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from Allah: for (Allah) loveth not those who do wrong. |
| Pickthal | The guerdon of an ill-deed is an ill the like thereof. But whosoever pardoneth and amendeth, his wage is the affair of Allah. Lo! He loveth not wrong-doers. |
| Arberry | and the recompense of evil is evil the like of it; but whoso pardons and puts things right, his wage falls upon God; surely He loves not the evildoers. |
| Shakir | And the recompense of evil is punishment like it, but whoever forgives and amends, he shall have his reward from Allah; surely He does not love the unjust. |
| Sarwar | The recompense for evil will be equivalent to the deed. He who pardons (the evil done to him) and reforms himself, will receive his reward from God. God certainly does not love the unjust. |
| Khalifa | Although the just requital for an injustice is an equivalent retribution, those who pardon and maintain righteousness are rewarded by GOD. He does not love the unjust. |
| Hilali/Khan | The recompense for an evil is an evil like thereof, but whoever forgives and makes reconciliation, his reward is due from Allah. Verily, He likes not the Zalimoon (oppressors, polytheists, and wrong-doers, etc.). |
| H/K/Saheeh | And the retribution for an evil act is an evil one like it, but whoever pardons and makes reconciliation his reward is [due] from Allah. Indeed, He does not like wrongdoers. |
| Malik | The recompense for an injury is an injury proportionate to it; but if a person forgives and makes reconciliation he shall be rewarded by Allah; He does not like the wrongdoers.[40] |
| QXP | But requiting evil may become an evil in itself! Hence, whoever pardons and makes peace, his reward rests with Allah. Verily, He loves not the violators of human rights. |
| Maulana Ali | And the recompense of evil is punishment like it; but whoever forgives and amends, his reward is with Allah. Surely He loves not the wrongdoers. |
| Free Minds | The recompense for a crime shall be its equivalence, but whoever forgives and makes right, then his reward is upon God. He does not like the wrongdoers. |
| Qaribullah | The recompense of a sin is a sin like it, but whosoever forgives and seeks to reform, his wage will be with Allah. Surely, He does not love the harmdoers. |
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| George Sale | -- And the retaliation of evil ought to be an evil proportionate thereto: -- But he who forgiveth, and is reconciled unto his enemy, shall receive his reward from God; for He loveth not the unjust doers. |
| JM Rodwell | -Yet let the recompense of evil be only a like evil but he who forgiveth and is reconciled, shall be rewarded by God himself; for He loveth not those who act unjustly. |
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| Asad | But [remember that an attempt at] requiting evil may, too, become an evil: [Lit., "is [or "may be"] an evil like it". In other words, successful struggle against tyranny (which latter is the meaning of the noun baghy in the last sentence of the preceding verse) often tends to degenerate into a similarly tyrannical attitude towards the erstwhile oppressors. Hence, most of the classical commentators (e.g., Baghawi, Zamakhshari, Razi, Baydawi) stress the absolute prohibition of "going beyond what is right" (itida) when defending oneself against tyranny and oppression. (Cf. the passage relating to fighting against "those who wage war against you" in 2:190 ff.)] hence, whoever par dons [his foe] and makes peace, his reward rests with God - for, verily, He does not love evildoers. [I.e., in this context, such as succumb to the temptation of indulging in undue acts of revenge against their former oppressors.] |
ash-Shura 042:041
| 42:41 ولمن انتصر بعد ظلمه فاولئك ماعليهم من سبيل |
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| Transliteration | Walamani intasara baAAda thulmihi faola-ika ma AAalayhim min sabeelin |
| Literal | And who (E) became victorious after injustice/oppression to him, so those no way/path (blame) is on them. |
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| Yusuf Ali | But indeed if any do help and defend themselves after a wrong (done) to them, against such there is no cause of blame. |
| Pickthal | And whoso defendeth himself after he hath suffered wrong - for such, there is no way (of blame) against them. |
| Arberry | And whosoever helps himself after he has been wronged -- against them there is no way. |
| Shakir | And whoever defends himself after his being oppressed, these it is against whom there is no way (to blame). |
| Sarwar | Those who successfully defend themselves after being wronged will not be questioned. |
| Khalifa | Certainly, those who stand up for their rights, when injustice befalls them, are not committing any error. |
| Hilali/Khan | And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them. |
| H/K/Saheeh | And whoever avenges himself after having been wronged those have not upon them any cause [for blame]. |
| Malik | Those who avenge themselves when wronged cannot be blamed.[41] |
| QXP | And whoever stands up for his rights and defends himself, when he has been wronged, for such, there is no blame against them. |
| Maulana Ali | And whoever defends himself after his being oppressed, these it is against whom there is no way (of blame). |
| Free Minds | And for any who demand action after being wronged, those are not committing any error. |
| Qaribullah | And whosoever harms after he has been harmed there is no blame upon them. |
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| George Sale | And whoso shall avenge himself, after he hath been injured; as to these, it is not lawful to punish them for it: |
| JM Rodwell | And there shall be no way open against those who, after being wronged, avenge themselves; |
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| Asad | Yet indeed, as for any who defend themselves after having been wronged - no blame whatever attaches to them: |
ash-Shura 042:042
| 42:42 انما السبيل على الذين يظلمون الناس ويبغون في الارض بغير الحق اولئك لهم عذاب اليم |
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| Transliteration | Innama alssabeelu AAala allatheena yathlimoona alnnasa wayabghoona fee al-ardi bighayri alhaqqi ola-ika lahum AAathabun aleemun |
| Literal | But the way/path (blame is) on those who cause injustice/oppression (to) the people, and they oppress/transgress in the earth/Planet Earth without the right/truth , those for them (is) a painful torture.355 |
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| Yusuf Ali | The blame is only against those who oppress men and wrong-doing and insolently transgress beyond bounds through the land, defying right and justice: for such there will be a penalty grievous. |
| Pickthal | The way (of blame) is only against those who oppress mankind, and wrongfully rebel in the earth. For such there is a painful doom. |
| Arberry | The way is only open against those who do wrong to the people, and are insolent in the earth wrongfully; there awaits them a painful chastisement. |
| Shakir | The way (to blame) is only against those who oppress men and revolt in the earth unjustly; these shall have a painful punishment. |
| Sarwar | Only those who do injustice to people and commit rebellion on earth for no reason will be questioned. They will suffer a painful torment. |
| Khalifa | The wrong ones are those who treat the people unjustly, and resort to aggression without provocation. These have incurred a painful retribution. |
| Hilali/Khan | The way (of blame) is only against those who oppress men and wrongly rebel in the earth, for such there will be a painful torment. |
| H/K/Saheeh | The cause is only against the ones who wrong the people and tyrannize upon the earth without right. Those will have a painful punishment. |
| Malik | The blameworthy are those who oppress their fellow men and conduct themselves with wickedness and injustice in the land. It is they who will have painful punishment.[42] |
| QXP | The blame is against those who oppress people, and cause disorder in the earth resorting to aggression unprovoked. They are the ones for whom there is an awful doom. |
| Maulana Ali | The way (of blame) is only against those who oppress men and revolt in the earth unjustly. For such there is a painful chastisement. |
| Free Minds | The error is upon those who oppress the people, and they aggress in the land without cause. For these will be a painful retribution. |
| Qaribullah | The blame is only against those who wrong people, and are wrongfully insolent in the earth, for them there is a painful punishment. |
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| George Sale | But it is only lawful to punish those who wrong men, and act insolently in the earth, against justice; these shall suffer a grievous punishment. |
| JM Rodwell | But there shall be a way open against those who unjustly wrong others, and act insolently on the earth in disregard of justice. These! a grievous punishment doth await them. |
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| Asad | blame attaches but to those who oppress [other] people and behave outrageously on earth, offending against all right: for them there is grievous suffering in store! |
ash-Shura 042:043
| 42:43 ولمن صبر وغفر ان ذلك لمن عزم الامور |
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| Transliteration | Walaman sabara waghafara inna thalika lamin AAazmi al-omoori |
| Literal | And who (E) became patient and forgave, that truly that (is) from the matter's/affair's decisiveness/determination . |
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| Yusuf Ali | But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs. |
| Pickthal | And verily whoso is patient and forgiveth - lo! that, verily, is (of) the steadfast heart of things. |
| Arberry | But surely he who bears patiently and is forgiving -- surely that is true constancy. |
| Shakir | And whoever is patient and forgiving, these most surely are actions due to courage. |
| Sarwar | To exercise patience and forgive (the wrong done to one) is the proof of genuine determination. |
| Khalifa | Resorting to patience and forgiveness reflects a true strength of character. |
| Hilali/Khan | And verily, whosoever shows patience and forgives that would truly be from the things recommended by Allah. |
| H/K/Saheeh | And whoever is patient and forgives indeed, that is of the matters [requiring] determination. |
| Malik | Those who endure with fortitude and forgive others, surely exhibit great courage in conducting their affairs.[43] |
| QXP | And, verily, whoever is patient and forgives, behold, that indeed is from strength of character. |
| Maulana Ali | And whoever is patient and forgives -- that surely is an affair of great resolution. |
| Free Minds | And for he who is patient and forgives, then that is an indication of strength. |
| Qaribullah | Surely, he who bears patiently and forgives indeed that is true constancy. |
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| George Sale | And whoso beareth injuries patiently, and forgiveth; verily this is a necessary work. |
| JM Rodwell | And whoso beareth wrongs with patience and forgiveth;-this verily is a bounden duty; |
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| Asad | But withal, if one is patient in adversity and forgives - this, behold, is indeed something to set one's heart upon! [Cf. 41:34 -35, as well as note on 13:22.] |
ash-Shura 042:044
| 42:44 ومن يضلل الله فماله من ولي من بعده وترى الظالمين لما راوا العذاب يقولون هل الى مرد من سبيل |
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| Transliteration | Waman yudlili Allahu fama lahu min waliyyin min baAAdihi watara alththalimeena lamma raawoo alAAathaba yaqooloona hal ila maraddin min sabeelin |
| Literal | And whom God misguided, so (there is) none from a guardian/ally for him from after Him, and you see the unjust/oppressors when they saw the torture, they say: "Is (there) from a way/path to return?" |
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| Yusuf Ali | For any whom Allah leaves astray, there is no protector thereafter. And thou wilt see the Wrong-doers, when in sight of the Penalty, Say: "Is there any way (to effect) a return?" |
| Pickthal | He whom Allah sendeth astray, for him there is no protecting friend after Him. And thou (Muhammad) wilt see the evil-doers when they see the doom, (how) they say: Is there any way of return? |
| Arberry | Whomsoever God leads astray, he has no protector after him; and thou shalt see the evildoers, when they see the chastisement, saying, 'Is there any way to be sent back?' |
| Shakir | And whomsoever Allah makes err, he has no guardian after Him; and you shall see the unjust, when they see the punishment, saying: Is there any way to return? |
| Sarwar | Whomever God has caused to go astray will find no guardian after this. You will see the unjust, on facing the torment, say, "Is there any way to turn back?. |
| Khalifa | Whomever GOD sends astray will never find any other lord, and you will see such transgressors, when they see the retribution, saying, "Can we get another chance?" |
| Hilali/Khan | And whomsoever Allah sends astray, for him there is no Walee (protector) after Him. And you will see the Zalimoon (polytheists, wrong-doers, oppressors, etc.) when they behold the torment, they will say: "Is there any way of return (to the world)?" |
| H/K/Saheeh | And he whom Allah sends astray for him there is no protector beyond Him. And you will see the wrongdoers, when they see the punishment, saying, "Is there for return [to the former world] any way?" |
| Malik | He whom Allah lets go astray has no protector after Him. When they will face the punishment, you will see the wrongdoers exclaim: "Is there any way back to the world?"[44] |
| QXP | And he whom Allah lets go astray has, then on, no protector. And you will see the oppressors when they face the punishment how they say, "Is there any way of return!" (Allah lets go astray = People only go astray by defying the Divine Law of Guidance (4:88)). |
| Maulana Ali | And he whom Allah leaves in error has no friend after Him. And thou wilt see the iniquitous, when they see the chastisement, saying: Is there any way of return? |
| Free Minds | And whomever God sends astray will not have any ally after Him. And you will see the transgressors, when they see the retribution, saying: "Is there any way we can go back?" |
| Qaribullah | He whom Allah leads astray has none to protect him thereafter. You will see the harmdoers when they see the punishment saying: 'Is there a way back? ' |
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| George Sale | Whom God shall cause to err, he shall afterwards have no protector. And thou shalt see the ungodly, who shall say, when they behold the punishment prepared for them, is there no way to return back into the world? |
| JM Rodwell | But he whom God shall cause to err, shall thenceforth have no protector. And thou shalt behold the perpetrators of injustice, Exclaiming, when they see the torment, "Is there no way to return?" |
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| Asad | AND [thus it is:] he whom God lets go astray [See note on 14:4.] has henceforth no protector whatever: and so thou wilt see such evildoers [Although this is primarily a reference to "those who oppress [other] people and behave outrageously on earth, offending against all right" (verse 42 above), the meaning of the term is general, applying to all kinds of deliberate evildoers.] [on Judgment Day, and wilt hear how] they exclaim as soon as they behold the suffering [that awaits them], "Is there any way of return?" [I.e., a "second chance" on earth: cf. 6:27-28.] |
ash-Shura 042:045
| 42:45 وتراهم يعرضون عليها خاشعين من الذل ينظرون من طرف خفي وقال الذين امنوا ان الخاسرين الذين خسروا انفسهم واهليهم يوم القيامة الا ان الظالمين في عذاب مقيم |
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| Transliteration | Watarahum yuAAradoona AAalayha khashiAAeena mina alththulli yanthuroona min tarfin khafiyyin waqala allatheena amanoo inna alkhasireena allatheena khasiroo anfusahum waahleehim yawma alqiyamati ala inna alththalimeena fee AAathabin muqeemin |
| Literal | And you see them they are being displayed/exhibited on it, humble/submissive from the humiliation/disgrace , they look/watch from a hidden end/edge/eyelid , and those who believed said: "That truly the losers (are) those who lost themselves and their families/relations (on) the Resurrection Day; are not the unjust/oppressors in a continuous torture? |
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| Yusuf Ali | And thou wilt see them brought forward to the (Penalty), in a humble frame of mind because of (their) disgrace, (and) looking with a stealthy glance. And the Believers will say: "Those are indeed in loss, who have given to perdition their own selves and those belonging to them on the Day of Judgment. Behold! Truly the Wrong-doers are in a lasting Penalty!" |
| Pickthal | And thou wilt see them exposed to (the Fire), made humble by disgrace, and looking with veiled eyes. And those who believe will say: Lo! the (eternal) losers are they who lose themselves and their housefolk on the Day of Resurrection. Lo! are not the wrong-doers in perpetual torment? |
| Arberry | And thou shalt see them, as they are exposed to it, abject in humbleness, looking with furtive glance; and the believers shall say, 'Surely the losers are they who lose themselves and their families on the Day of Resurrection; surely the evildoers are in lasting chastisement. |
| Shakir | And you shall see them brought before it humbling themselves because of the abasements, looking with a faint glance. And those who believe shall say: Surely the losers are they who have lost themselves and their followers on the resurrection day. Now surely the iniquitous shall remain in lasting chastisement. |
| Sarwar | You will see them exposed to the fire, subdued in humiliation, looking sideways at it pleadingly. However, at the same time, the believers will say, "The true losers are those who will lose their souls and families on the Day of Judgment. The unjust will certainly suffer everlasting torment. |
| Khalifa | You will see them facing it, humiliated and debased, and looking, yet trying to avoid looking. Those who believed will proclaim: "The real losers are those who lost their souls and their families on the Day of Resurrection. The transgressors have deserved an everlasting retribution." |
| Hilali/Khan | And you will see them brought forward to it (Hell) made humble by disgrace , (and) looking with stealthy glance. And those who believe will say: "Verily, the losers are they who lose themselves and their families on the Day of Resurrection. Verily, the Zalimoon (i.e. Al-Kafiroon (disbelievers in Allah, in His Oneness and in His Messenger SAW , polytheists, wrong-doers, etc.)) will be in a lasting torment. |
| H/K/Saheeh | And you will see them being exposed to the Fire, humbled from humiliation, looking from [behind] a covert glance. And those who had believed will say, "Indeed, the [true] losers are the ones who lost themselves and their families on the Day of Resurrection. Unquestionably, the wrongdoers are in an enduring punishment." |
| Malik | You will see them brought before awed and humiliated, looking at it with stealthy glances. The true believers will say: "The real losers indeed are those who have lost themselves and their families on the Day of Resurrection." Beware! Surely the wrongdoers shall suffer everlasting punishment.[45] |
| QXP | And you will see them facing it, humiliated, looking and yet not looking. And those who believe will say, "Verily, lost on this Day of Resurrection are those who had wasted their own 'Self' and their families." Oh, verily, the wrongdoers will fall into lasting suffering. |
| Maulana Ali | And thou wilt see them brought before it, humbling themselves because of abasement, looking with a faint glance. And those who believe will say: Surely the losers are they who lose themselves and their followers on the Resurrection day. Now surely the iniquitous are in lasting chastisement. |
| Free Minds | And you will see them being displayed to it, in fearful humiliation, and looking, while trying to avoid looking. And those who believed will Say: "The losers are those who lost their souls and their families on the Day of Resurrection. The transgressors will be in a lasting retribution." |
| Qaribullah | You shall see them exposed before it, humbled in shame and looking upon it with a furtive glance and the believers will say: 'Indeed, the losers are they who lose themselves and their families on the Day of Resurrection. ' The harmdoers shall suffer an everlasting punishment. |
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| George Sale | And thou shalt see them exposed unto hell fire; dejected, because of the ignominy they shall undergo: They shall look at the fire sideways, and by stealth; and the true believers shall say, verily the losers are they who have lost their own souls, and their families, on the day of resurrection: Shall not the ungodly continue in eternal torment? |
| JM Rodwell | And thou shalt see them when set before it, downcast for the shame: they shall look at it with stealthy glances: and the believers shall say, "Truly are the losers they who have lost themselves and their families on the day of Resurrection! Shall not the p |
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| Asad | And thou wilt see them exposed to that [doom], humbling themselves in abasement, looking [around] with a furtive glance - the while those who had attained to faith will say, "Verily, lost on [this] Day of Resurrection are they who have squandered their own and their followers' selves!" [The term ahl denotes primarily the "people" of one town, country or family, as well as the "fellow-members" of one race, religion, profession, etc. In its wider, ideological sense it is applied to people who have certain characteristics in common, e.g., ahl al-ilm ("people of knowledge", i.e., scholars), or who follow one and the same persuasion or belief, e.g., ahl al-kitab ("the followers of [earlier] revelation"), ahl al-Quran ("the followers of the Quran"), and so forth. Since, as has been pointed out in the second note on verse 44, the above passage refers primarily - though not exclusively - to the tyrants and oppressors spoken of in verse 42, the term ahluhum evidently connotes "their followers". Thus, the above sentence implies that every kind of evildoing (zulm), and particularly the oppression of others, inevitably results in a spiritual injury to, and ultimately the self-destruction of, its perpetrators and/or their followers.] Oh, verily, the evildoers will fall into long-lasting suffering, |
ash-Shura 042:046
| 42:46 وماكان لهم من اولياء ينصرونهم من دون الله ومن يضلل الله فماله من سبيل |
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| Transliteration | Wama kana lahum min awliyaa yansuroonahum min dooni Allahi waman yudlili Allahu fama lahu min sabeelin |
| Literal | And (there) were none from guardians/allies from other than God for them, they give them victory/aid from other than God, and whom God misguides, so (there is) no way/path for him (no escape for him). |
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| Yusuf Ali | And no protectors have they to help them, other than Allah. And for any whom Allah leaves to stray, there is no way (to the Goal). |
| Pickthal | And they will have no protecting friends to help them instead of Allah. He whom Allah sendeth astray, for him there is no road. |
| Arberry | They have no protectors to help them, apart from God, and whomsoever God leads astray, no way has he.' |
| Shakir | And they shall have no friends to help them besides Allah; and-- whomsoever Allah makes err, he shall have no way. |
| Sarwar | They will have no guardian or helper besides God. Whoever God has caused to go astray will never find the right direction". |
| Khalifa | There will be no allies to help them against GOD. Whomever GOD sends astray can never be guided. |
| Hilali/Khan | And they will have no Auliya (protectors) to help them other than Allah. And he whom Allah sends astray, for him there is no way. |
| H/K/Saheeh | And there will not be for them any allies to aid them other than Allah. And whoever Allah sends astray for him there is no way. |
| Malik | They shall have no protectors who could help them besides Allah. The one whom Allah lets go astray has no way of escape.[46] |
| QXP | And they will have no patrons to help them instead of Allah. One who goes astray by violating the Laws of Guidance, for him there is no road. (42:44). |
| Maulana Ali | And they will have no friends to help them besides Allah. And he whom Allah leaves in error cannot find a way. |
| Free Minds | And they had no allies to help them against God. And whomever God misguides will never find the way. |
| Qaribullah | They shall have none to protect or help them other than Allah. He whom Allah leads astray there is no way for him. |
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| George Sale | They shall have no protectors to defend them against God: And whom God shall cause to err, he shall find no way to the truth. |
| JM Rodwell | And no other protectors shall there be to succour them than God; and no pathway for him whom God shall cause to err. |
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| Asad | and will have no protector whatever to succour them against God: for he whom God lets go astray shall find no way [of escape]. |
ash-Shura 042:047
| 42:47 استجيبوا لربكم من قبل ان ياتي يوم لامرد له من الله مالكم من ملجا يومئذ ومالكم من نكير |
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| Transliteration | Istajeeboo lirabbikum min qabli an ya/tiya yawmun la maradda lahu mina Allahi ma lakum min malja-in yawma-ithin wama lakum min nakeerin |
| Literal | Answer/reply to your Lord from before that (E) a day/time comes (there be) no return (protection) to (from) it from God, none from a refuge/shelter (is) for you (on) that day, and none from defiance/ignorance (is) for you. |
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| Yusuf Ali | Hearken ye to your Lord, before there come a Day which there will be no putting back, because of (the Ordainment of) Allah! that Day there will be for you no place of refuge nor will there be for you any room for denial (of your sins)! |
| Pickthal | Answer the call of your Lord before there cometh unto you from Allah a Day which there is no averting. Ye have no refuge on that Day, nor have a ye any (power of) refusal. |
| Arberry | Answer your Lord, before there comes a day from God that cannot be turned back; upon that day you shall have no shelter, no denial. |
| Shakir | Hearken to your Lord before there comes the day from Allah for which there shall be no averting; you shall have no refuge on that day, nor shall it be yours to make a denial. |
| Sarwar | Pledge obedience to your Lord before the coming of the inevitable Day when you will find no refuge to escape from God's wrath and no one to defend you. |
| Khalifa | You shall respond to your Lord before a day comes which is decreed inevitable by GOD. There will be no refuge for you on that day, nor an advocate. |
| Hilali/Khan | Answer the Call of your Lord (i.e. accept the Islamic Monotheism, O mankind, and jinns) before there comes from Allah a Day which cannot be averted. You will have no refuge on that Day nor there will be for you any denying (of your crimes as they are all recorded in the Book of your deeds). |
| H/K/Saheeh | Respond to your Lord before a Day comes from Allah of which there is no repelling. No refuge will you have that day, nor for you will there be any denial. |
| Malik | Answer the call of your Lord before that Day arrives which cannot be averted against the will of Allah. There shall be no refuge for you on that Day, nor shall you be able to deny your sins.[47] |
| QXP | Hence, respond to your Lord before there comes to you from Allah a Day which is not to be averted. There will be no shelter for you on that Day nor will you have any rebuttal to what you did. |
| Maulana Ali | Hearken to your Lord before there comes from Allah the day which there is no averting. You will have no refuge on that day, nor will it be yours to make a denial. |
| Free Minds | Respond to your Lord before a Day comes from God which cannot be averted. You will have no refuge for you on that Day, nor an advocate. |
| Qaribullah | Answer your Lord before that Day arrives which cannot be turned back from Allah, for you on that Day there shall be neither shelter, nor denial. |
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| George Sale | Hearken unto your Lord, before the day come, which God will not keep back: Ye shall have no place of refuge on that day; neither shall ye be able to deny your sins. |
| JM Rodwell | Hearken then to your Lord ere the day come, which none can put back when God doth ordain its coming. No place of refuge for you on that day! no denying your own works! |
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| Asad | [Hence, O men,] respond to your Sustainer before there comes, at God's behest, [Lit., "from God".] a Day on which there will be no turning back: [for] on that Day you will have no place of refuge, and neither will you be able to deny aught [of the wrong that you have done]. |
ash-Shura 042:048
| 42:48 فان اعرضوا فما ارسلناك عليهم حفيظا ان عليك الا البلاغ وانا اذا اذقنا الانسان منا رحمة فرح بها وان تصبهم سيئة بما قدمت ايديهم فان الانسان كفور |
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| Transliteration | Fa-in aAAradoo fama arsalnaka AAalayhim hafeethan in AAalayka illa albalaghu wa-inna itha athaqna al-insana minna rahmatan fariha biha wa-in tusibhum sayyi-atun bima qaddamat aydeehim fa-inna al-insana kafoorun |
| Literal | So if they objected/opposed , so We did not send you on (to) them (as) a protector/guard , that truly on you (is nothing) except the information/communication, and We (E) if We made the human/mankind taste/experience mercy from Us, he became happy/rejoiced with it, and if a sin/crime strikes/marks them with because (of) what their hands advanced , so then the human/mankind (is an insistent) disbeliever. |
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| Yusuf Ali | If then they run away, We have not sent thee as a guard over them. Thy duty is but to convey (the Message). And truly, when We give man a taste of a Mercy from Ourselves, he doth exult thereat, but when some ill happens to him, on account of the deeds which his hands have sent forth, truly then is man ungrateful! |
| Pickthal | But if they are averse, We have not sent thee as a warder over them. Thine is only to convey (the message). And lo! when We cause man to taste of mercy from Us he exulteth therefor. And if some evil striketh them because of that which their own hands have sent before, then lo! man is an ingrate. |
| Arberry | But if they turn away, We sent thee not to be a guardian over them. It is for thee only to deliver the Message. And when We let man taste mercy from Us, he rejoices in it; but if some evil befalls him for that his own hands have forwarded, then surely man is unthankful. |
| Shakir | But if they turn aside, We have not sent you as a watcher over them; on you is only to deliver (the message); and surely when We make man taste mercy from Us, he rejoices thereat; and if an evil afflicts them on account of what their hands have already done, then-surely man is ungrateful. |
| Sarwar | (Muhammad), if they turn away from your message, know that We have not sent you as their keeper. Your duty is only to deliver the message. When We grant mercy to the human being, he becomes joyous, but when he is afflicted by evil as a result of his own deeds, he proves to be ungrateful. |
| Khalifa | If they turn away, we did not send you as their guardian. Your sole mission is delivering the message. When we shower the human beings with mercy, they become proud, and when adversity afflicts them, as a consequence of their own deeds, the human beings turn into disbelievers. |
| Hilali/Khan | But if they turn away (O Muhammad SAW from the Islamic Monotheism, which you have brought to them). We have not sent you (O Muhammad SAW) as a Hafeez (protector) over them (i.e. to take care of their deeds and to recompense them). Your duty is to convey (the Message). And verily, when We cause man to taste of Mercy from Us, he rejoices thereat, but when some ill befalls them because of the deeds which their hands have sent forth, then verily, man (becomes) ingrate! |
| H/K/Saheeh | But if they turn away then We have not sent you, [O Muúammad], over them as a guardian; upon you is only [the duty of] notification. And indeed, when We let man taste mercy from us, he rejoices in it; but if evil afflicts him for what his hands have put forth, then indeed, man is ungrateful. |
| Malik | Now if they give no heed, they should know that We have not sent you, O Muhammad, to be their keeper. Your only duty is to convey My message. Man is such that when We give him a taste of Our Mercy, he is very happy about it; but when, through his own fault, an evil afflicts him, he becomes utterly ungrateful."[48] |
| QXP | But if they turn away, We have not sent you as a guardian over them. Your job is to convey the Message. And behold, when We cause man to taste of Grace form Us, he rejoices in it. And if a calamity befalls them as a consequence of their own doings, then, behold, man is contentious against Divine Laws. (They say that God had so willed). |
| Maulana Ali | But if they turn away, We have not sent thee as a watcher over them. Thy duty is only to deliver (the message). And surely when We make man taste mercy from Us, he rejoices thereat; and if an evil afflicts them on account of what their hands have sent before, then surely man is ungrateful. |
| Free Minds | But if they turn away, then We did not send you as their guardian. You are only required to deliver. And when We let the human being taste mercy from Us, he becomes happy with it, and when adversity afflicts them because of what their hands have done, the human being becomes rejecting. |
| Qaribullah | But if they turn away, We have not sent you (Prophet Muhammad) to be their (compulsory) guardian. It is only for you to deliver (the Message). When We give the human a taste of Our Mercy, he rejoices because of it; but when, because of what he has earned, evil befalls him, the human is ungrateful. |
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| George Sale | But if those to whom thou preachest turn aside from thy admonitions, verily We have not sent thee to be a guardian over them: Thy duty is preaching only. When We cause man to taste mercy from Us, he rejoiceth thereat: But if evil befall them, for that which their hands have formerly committed, verily man becometh ungrateful. |
| JM Rodwell | But if they turn aside from thee, yet we have not sent thee to be their guardian. 'Tis thine but to preach. When we cause man to taste our gifts of mercy, he rejoiceth in it; but if for their by-gone handy-work evil betide them, then lo! is man ungrateful. |
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| Asad | BUT IF they turn away [from thee, O Prophet, know that] We have not sent thee to be their keeper: thou art not bound to do more than deliver the message [entrusted to thee]. And, behold, [such as turn away from Our messages are but impelled by the weakness and incon stancy of human nature: thus,] [This interpolation - necessary for a proper understanding of the context - is based on Razi's convincing explanation of how this passage connects with the preceding one. Man is, as a rule, absorbed in a pursuit of material goods and comforts, the achievement of which he identifies with "happiness"; hence, he pays but scant attention to spiritual aims and values, and the more so if he is called upon to abandon his selfish pursuits in favour of the - to him as yet hypothetical - life in the hereafter.] when We give man a taste of Our grace, he is prone to exult in it; [I.e., when God bestows on him a measure of material benefits, man tends to exult in this "success" as such, attributing it exclusively to his own ability and cleverness (cf. the first sentence of 41:50).] but if misfortune befalls [any of] them in result of what their own hands have sent forth, then, behold, man shows how bereft he is of all gratitude! [I.e., instead of remembering his past happiness with gratitude, he calls the very existence of God in question, arguing that if God did really exist, He "could not possibly have permitted" so much misfortune and unhappiness to prevail in the world: a fallacious argument inasmuch as it does not take the reality of the hereafter into account and is, moreover, based on a concept of God in terms of purely human feelings and expectations.] |
ash-Shura 042:049
| 42:49 لله ملك السموات والارض يخلق مايشاء يهب لمن يشاء اناثا ويهب لمن يشاء الذكور |
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| Transliteration | Lillahi mulku alssamawati waal-ardi yakhluqu ma yashao yahabu liman yashao inathan wayahabu liman yashao alththukoora |
| Literal | To God (is) the sky's/space's and the earth's/Planet Earth's ownership/kingdom, He creates what He wills/wants, He grants/presents to whom He wills/wants females, and He grants/presents to whom He wills/wants the males. |
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| Yusuf Ali | To Allah belongs the dominion of the heavens and the earth. He creates what He wills (and plans). He bestows (children) male or female according to His Will (and Plan), |
| Pickthal | Unto Allah belongeth the Sovereignty of the heavens and the earth. He createth what He will. He bestoweth female (offspring) upon whom He will, and bestoweth male (offspring) upon whom He will; |
| Arberry | To God belongs the Kingdom of the heavens and the earth; He creates what He will; He gives to whom He will females, and He gives to whom He will males |
| Shakir | Allah's is the kingdom of the heavens and the earth; He creates what He pleases; He grants to whom He pleases daughters and grants to whom He pleases sons. |
| Sarwar | To God belongs the heavens and the earth. He created whatever He wanted. He grants males, female, or pairs of. |
| Khalifa | To GOD belongs the sovereignty of the heavens and the earth. He creates whatever He wills, granting daughters to whomever He wills, and granting sons to whomever He wills. |
| Hilali/Khan | To Allah belongs the kingdom of the heavens and the earth. He creates what He wills. He bestows female (offspring) upon whom He wills, and bestows male (offspring) upon whom He wills. |
| H/K/Saheeh | To Allah belongs the dominion of the heavens and the earth; He creates what he wills. He gives to whom He wills female [children], and He gives to whom He wills males. |
| Malik | To Allah belongs the kingdom of the heavens and the earth. He creates whatever He pleases. He gives daughters to whom He pleases and gives sons to whom He pleases.[49] |
| QXP | To Allah belongs the Dominion of the heavens and the earth. He creates and designs all things according to His Laws. He bestows the gift of daughters according to His Laws and the gift of sons according to His Laws. |
| Maulana Ali | Allah’s is the kingdom of the heavens and the earth. He creates what He pleases. He grants females to whom He pleases and grants males to whom He pleases, |
| Free Minds | To God is the sovereignty of the heavens and the Earth. He creates whatever He wills. He bestows daughters to whomever He wills, and bestows sons to whomever He wills. |
| Qaribullah | To Allah belongs the Kingdom of the heavens and the earth. He creates what He will. He gives females to whom He will and males to whom He will. |
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| George Sale | Unto God appertaineth the kingdom of heaven and earth: He createth that which He pleaseth; He giveth females unto whom He pleaseth, and He giveth males unto whom He pleaseth; |
| JM Rodwell | God's, the kingdom of the Heavens and of the Earth! He createth what He will! and he giveth daughters to whom He will, and sons to whom He will: |
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| Asad | God's alone is the dominion over the heavens and the earth. He creates whatever He wills: He bestows the gift of female offspring on whomever He wills, and the gift of male offspring on whomever He wills; |
ash-Shura 042:050
| 42:50 او يزوجهم ذكرانا واناثا ويجعل من يشاء عقيما انه عليم قدير |
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| Transliteration | Aw yuzawwijuhum thukranan wa-inathan wayajAAalu man yashao AAaqeeman innahu AAaleemun qadeerun |
| Literal | Or He gets them married/couples males and females, and He makes/creates whom He wills/wants infertile, that He truly is knowledgeable, capable/able. |
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| Yusuf Ali | Or He bestows both males and females, and He leaves barren whom He will: for He is full of Knowledge and Power. |
| Pickthal | Or He mingleth them, males and females, and He maketh barren whom He will. Lo! He is Knower, Powerful. |
| Arberry | or He couples them, both males and females; and He makes whom He will barren. Surely He is All-knowing, All-powerful. |
| Shakir | Or He makes them of both sorts, male and female; and He makes whom He pleases barren; surely He is the Knowing, the Powerful. |
| Sarwar | offspring to whomever He wants. He causes whomever He wants to be childless. He is All-Knowing and All-Powerful. |
| Khalifa | Or, He may have the males and the females marry each other, then render whomever He wills sterile. He is Omniscient, Omnipotent. |
| Hilali/Khan | Or He bestows both males and females, and He renders barren whom He wills. Verily, He is the All-Knower and is Able to do all things. |
| H/K/Saheeh | Or He makes them [both] males and females, and He renders whom He wills barren. Indeed, He is Knowing and Competent. |
| Malik | To some He gives both sons and daughters, and makes barren whom He will; surely He is All-knowledgeable, All-Powerful.[50] |
| QXP | Or He bestows both males and females, and He leaves infertile some according to His Laws. For, verily, He is the all Knowing Appointer of designs. |
| Maulana Ali | Or He grants them both males and females, and He makes whom He pleases, barren. Surely He is Knower, Powerful. |
| Free Minds | Or, He may bestow them with both daughters and sons, and He makes whom He wills sterile. He is Knowledgeable, Capable. |
| Qaribullah | Or, He couples them, both males and females, and to others, if He will, He makes them barren. Surely, He is the Knower, the Powerful. |
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| George Sale | or He giveth them males and females jointly: And He maketh whom He pleaseth to be childless; for He is wise, and powerful. |
| JM Rodwell | Or He giveth them children of both sexes, and He maketh whom He will to be childless; for He is Wise, Powerful! |
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| Asad | or He gives both male and female [to whomever He wills], and causes to be barren whomever He wills: for, verily, He is all-knowing, infinite in His power. [The purport of this passage is a re-affirmation of the fact that whatever happens to man is an outcome of God's unfathomable will: a fact which is illustrated in the sequence by the most common, recurrent phenomenon in man's life - the unpredictability of male or female births, as well as of barrenness: and so, too, God's bestowal of worldly happiness and unhappiness cannot be measured or predicted in terms of what man may regard as his "due".] |
ash-Shura 042:051
| 42:51 وماكان لبشر ان يكلمه الله الا وحيا او من وراء حجاب او يرسل رسولا فيوحي باذنه مايشاء انه على حكيم |
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| Transliteration | Wama kana libasharin an yukallimahu Allahu illa wahyan aw min wara-i hijabin aw yursila rasoolan fayoohiya bi-ithnihi ma yashao innahu AAaliyyun hakeemun |
| Literal | And (it) was not to a human that (E) God converses/speaks to him , except (by) inspiration/transmission or from behind (a) divider/partition , or He sends a messenger so he (the messenger) inspires/transmits what He wills/wants with His permission , that He truly is high/elevated, wise/judicious. |
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| Yusuf Ali | It is not fitting for a man that Allah should speak to him except by inspiration, or from behind a veil, or by the sending of a messenger to reveal, with Allah's permission, what Allah wills: for He is Most High, Most Wise. |
| Pickthal | And it was not (vouchsafed) to any mortal that Allah should speak to him unless (it be) by revelation or from behind a veil, or (that) He sendeth a messenger to reveal what He will by His leave. Lo! He is Exalted, Wise. |
| Arberry | It belongs not to any mortal that God should speak to him, except by revelation, or from behind a veil, or that He should send a messenger and he reveal whatsoever He will, by His leave; surely He is All-high, All-wise. |
| Shakir | And it is not for any mortal that Allah should speak to them, they could not bear to hear and they did not see. |
| Sarwar | To no mortal does God speak but through revelation, from behind a curtain, or by sending a Messenger who reveals, by His permission whatever He pleases. He is the Most High and the All-wise. |
| Khalifa | No human being can communicate with GOD except through inspiration, or from behind a barrier, or by sending a messenger through whom He reveals what He wills. He is the Most High, Most Wise. |
| Hilali/Khan | . It is not given to any human being that Allah should speak to him unless (it be) by Inspiration, or from behind a veil, or (that) He sends a Messenger to reveal what He wills by His Leave. Verily, He is Most High, Most Wise . |
| H/K/Saheeh | And it is not for any human being that Allah should speak to him except by revelation or from behind a partition or that He sends a messenger to reveal, by His permission, what He wills. Indeed, He is Most High and Wise. |
| Malik | It is not vouchsafed to any human being that Allah should speak to him face to face, He speaks either through inspiration, or from behind a veil, or through sending a messenger (angel Gabriel) authorized by Him to reveal His will; surely He is most High, most Wise.[51] |
| QXP | And it is not for any human being that Allah will speak to him other than through direct Revelation (on the heart of His Messengers) or from behind a barrier (such as at Mount Sinai to Moses) or by sending a Messenger to convey His Words with His Permission (as all Messengers did). Verily, He is the Most High, the Wise. |
| Maulana Ali | And it is not vouchsafed to a mortal that Allah should speak to him, except by revelation or from behind a veil, or by sending a messenger and revealing by His permission what He pleases. Surely He is High, Wise. |
| Free Minds | And it is not for any human being that God would speak to him, except through inspiration, or from behind a barrier, or by sending a messenger to inspire whom He wills by His leave. He is the Most High, Most Wise. |
| Qaribullah | It does not belong to any human that Allah should speak to him except by Revelation, or from behind a veil, or that He sent a Messenger to reveal whatsoever He will by His Permission. He is the High, the Wise. |
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| George Sale | It is not fit for man, that God should speak unto him otherwise than by private revelation, or from behind a vail, or by his sending of a messenger to reveal, by his permission, that which He pleaseth; for He is high and wise. |
| JM Rodwell | It is not for man that God should speak with him but by vision, or from behind a veil: Or, He sendeth a messenger to reveal, by his permission, what He will: for He is Exalted, Wise! |
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| Asad | And it is not given to mortal man that God should speak unto him otherwise than through sudden inspiration, or [by a voice, as it were,] from behind a veil, [This is the primary meaning of wahy, a term which combines the concepts of suddenness and inner illumination (Raghib); in the usage of the Quran, it is often, though by no means always, synonymous with "revelation". The above passage connects with the first paragraph of verse 48, which speaks of the divine message entrusted to the Prophet.] or by sending an apostle to reveal, by His leave, whatever He wills [to reveal]: [Cf. 53:10.] for, verily, He is exalted, wise. |
ash-Shura 042:052
| 42:52 وكذلك اوحينا اليك روحا من امرنا ماكنت تدري ماالكتاب ولاالايمان ولكن جعلناه نورا نهدي به من نشاء من عبادنا وانك لتهدي الى صراط مستقيم |
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| Transliteration | Wakathalika awhayna ilayka roohan min amrina ma kunta tadree ma alkitabu wala al-eemanu walakin jaAAalnahu nooran nahdee bihi man nashao min AAibadina wa-innaka latahdee ila siratin mustaqeemin |
| Literal | And like that We inspired/transmitted to you, a Soul/Spirit , from Our order/command/matter/affair, you were not knowing what (is) The Book , and nor the faith/belief, and but We made it a light, We guide with it whom We will/want from Our worshippers/slaves , and that you guide (E) to a straight/direct road/way. |
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| Yusuf Ali | And thus have We, by Our Command, sent inspiration to thee: thou knewest not (before) what was Revelation, and what was Faith; but We have made the (Qur'an) a Light, wherewith We guide such of Our servants as We will; and verily thou dost guide (men) to the Straight Way,- |
| Pickthal | And thus have We inspired in thee (Muhammad) a Spirit of Our command. Thou knewest not what the Scripture was, nor what the Faith. But We have made it a light whereby We guide whom We will of Our bondmen. And lo! thou verily dost guide unto a right path, |
| Arberry | Even so We have revealed to thee a Spirit of Our bidding. Thou knewest not what the Book was, nor belief; but We made it a light, whereby We guide whom We will of Our servants. And thou, surely thou shalt guide unto a straight path -- |
| Shakir | And thus did We reveal to you an inspired book by Our command. You did not know what the Book was, nor (what) the faith (was), but We made it a light, guiding thereby whom We please of Our servants; and most surely you show the way to the right path: |
| Sarwar | Thus, We have revealed a Spirit to you, (Muhammad), by Our command. Before, you did not even know what a Book or Faith was, but We have made the Quran as a light by which We guide whichever of Our servants We want. You certainly guide (people) to the right path, |
| Khalifa | Thus, we inspired to you a revelation proclaiming our commandments. You had no idea about the scripture, or faith. Yet, we made this a beacon to guide whomever we choose from among our servants. Surely, you guide in a straight path. |
| Hilali/Khan | And thus We have sent to you (O Muhammad SAW) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Quran) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad SAW) are indeed guiding (mankind) to the Straight Path (i.e. Allahs religion of Islamic Monotheism). |
| H/K/Saheeh | And thus We have revealed to you an inspiration of Our command. You did not know what is the Book or [what is] faith, but We have made it a light by which We guide whom We will of Our servants. And indeed, [O Muúammad], you guide to a straight path |
| Malik | Thus, have We revealed to you O Muhammad, a Spirit (inspired Book - The Qur’an) by Our command: while you did not know what is The Book and what is the Iman (faith)? But We have made it (The Qur’an) a light whereby We guide those of Our servants whom We please; and surely you are guiding mankind to the Right Way[52] |
| QXP | And thus We have revealed to you (O Prophet) a life-giving Message, by Our Command. You knew not what Revelation is, nor what Faith implies. (That the Power of Faith could revolutionize humanity). But now We have made it a Light, whereby We show the Way to Our servants according to Our Law of Guidance. And, verily, (O Prophet) you shall certainly show them the Straight Path. |
| Maulana Ali | And thus did We reveal to thee an inspired Book by our command. Thou knewest not what the Book was, nor (what) Faith (was), but We made it a light, guiding thereby whom We please of Our servants. And surely thou guidest to the right path -- |
| Free Minds | And thus, We inspired to you a revelation of Our command. You did not know what was the Scripture, nor what was faith. Yet, We made this a light to guide whomever We wish from among Our servants. Surely, you guide to a straight path. |
| Qaribullah | As such We have revealed to you (Prophet Muhammad) a spirit (the revelation of the Koran) from Our Ordinance. You did not know what the Book was, nor belief, but We made it a light whereby We guide those of Our worshipers whom We will. And you (Prophet Muhammad), you, surely guide to a Straight Path. |
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| George Sale | Thus have We revealed unto thee a revelation, by our command. Thou didst not understand, before this, what the book of the Koran was, nor what the faith was: But We have ordained the same for a light; We will thereby direct such of our servants as We please: And thou shalt surely direct them into the right way, |
| JM Rodwell | Thus have we sent the Spirit (Gabriel) to thee with a revelation, by our command. Thou knewest not, ere this, what "the Book" was, or what the faith. But we have ordained it for a light: by it will we guide whom we please of our servants. And thou shalt su |
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| Asad | And thus, too, [I.e., in all the three ways mentioned in the preceding verse.] [O Muhammad,] have We revealed unto thee a life-giving message, [coming] at Our behest. [The term ruh (lit., "spirit" or "soul") has in the Quran often the meaning of "divine inspiration" (see note on 16:2). In the present context, it evidently denotes the contents of the divine inspiration bestowed on the Prophet Muhammad, i.e., the Quran (Tabari, Zamakhshari, Razi, Ibn Kathir), which is meant to lead man to a more intensive spiritual life: hence my above rendering.] [Ere this message came unto thee,] thou didst not know what revelation is, nor what faith [implies]: [I.e., that the very concept of "faith" implies man's complete self-surrender (islam) to God.] but [now] We have caused this [message] to be a light, whereby We guide whom We will of Our ser vants: and, verily, [on the strength thereof] thou, too, shalt guide [men] onto the straight way - |
ash-Shura 042:053
| 42:53 صراط الله الذي له مافي السماوات ومافي الارض الا الى الله تصير الامور |
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| Transliteration | Sirati Allahi allathee lahu ma fee alssamawati wama fee al-ardi ala ila Allahi taseeru al-omooru |
| Literal | God's road/way, who for Him what (is) in the skies/space and what (is) in the earth/Planet Earth, is (it) not to God the order's/command's/matter's/affair's end/destiny?356 |
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| Yusuf Ali | The Way of Allah, to Whom belongs whatever is in the heavens and whatever is on earth. Behold (how) all affairs tend towards Allah! |
| Pickthal | The path of Allah, unto Whom belongeth whatsoever is in the heavens and whatsoever is in the earth. Do not all things reach Allah at last? |
| Arberry | the path of God, to whom belongs whatsoever is in the heavens, and whatsoever is in the earth. Surely unto God all things come home. |
| Shakir | The path of Allah, Whose is whatsoever is in the heavens and whatsoever is in the earth; now surely to Allah do all affairs eventually come. |
| Sarwar | the path of God who is the owner of all that is in the heavens and the earth. To God certainly do all matters return. |
| Khalifa | The path of GOD, to whom belongs everything in the heavens and everything on earth. Absolutely, all matters are controlled by GOD. |
| Hilali/Khan | The Path of Allah, to Whom belongs all that is in the heavens and all that is in the earth. Verily, all the matters at the end go to Allah (for decision). |
| H/K/Saheeh | The path of Allah, to whom belongs whatever is in the heavens and whatever is on the earth. Unquestionably, to Allah do [all] matters evolve. Bismillahir Raúmanir-Raúeem |
| Malik | - the Way of Allah - to whom belongs all that is in the heavens and the earth. Beware! All affairs will eventually return to Allah for a decision.[53] |
| QXP | The Path that leads to Allah, to Whom belongs all that is in the heavens and all that is in the earth. Oh, verily, with Allah is the beginning and with Him is the end of all affairs. (All things go back to Him as their Source, and all things pursue their course according to His Laws). |
| Maulana Ali | The path of Allah, to Whom belongs whatsoever is in the heavens and whatsoever is in the earth. Now surely to Allah do all affairs eventually come. |
| Free Minds | The path of God, to whom belongs what is in the heavens and what is in the Earth. Ultimately, all matters revert to God. |
| Qaribullah | The Path of Allah, to whom belongs all that is in the heavens and all that is in the earth. Surely, to Allah all things return. |
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| George Sale | the way of God, unto whom belongeth whatever is heaven and in earth. Shall not all things return unto God? |
| JM Rodwell | The way of God, whose is all that the Heaven and the Earth contain. Shall not all things return to God? |
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| Asad | the way that leads to God, to whom all that is in the heavens and all that is on earth belongs. Oh, verily, with God is the beginning and the end of all things! [Lit., "unto God do all things (al-umur) pursue their course": i.e., all things go back to Him as their source, and from His will depends the course which they take (Baydawi).] |
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