| 10:1 سورة يونس بسم الله الرحمن الرحيم الر تلك ايات الكتاب الحكيم |
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| Transliteration | Alif-lam-ra tilka ayatu alkitabi alhakeemi |
| Literal | A L R , those are the wise/judicious Book's verses/evidences . |
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| Yusuf Ali | A.L.R. These are the ayats of the Book of Wisdom. |
| Pickthal | Alif. Lam. Ra. These are verses of the Wise Scripture. |
| Arberry | Alif Lam Ra. Those are the signs of the Wise Book. |
| Shakir | Alif Lam Ra. These are the verses of the wise Book. |
| Sarwar | Alif. Lam. Ra. These are the verses of the Book of wisdom. |
| Khalifa | A.L.R. These (letters) are the proofs of this book of wisdom. |
| Hilali/Khan | Alif-Lam-Ra. (These letters are one of the miracles of the Quran, and none but Allah (Alone) knows their meanings). These are the Verses of the Book (the Quran) Al-Hakeem (showing lawful and unlawful things, explaining Allahs (Divine) Laws for mankind, leading them to eternal happiness by ordering them to follow the true Islamic Monotheism, - worshipping none but Allah Alone - that will guide them to Paradise and save them from Hell). |
| H/K/Saheeh | Alif, Lam, Ra. These are the verses of the wise Book. |
| Malik | Alif L'am Ra. These are the verses of the Book of Wisdom.[1] |
| QXP | A.L.R. Alif. Laam. RA. Allah Aleem the Knower, Raheem the Merciful, announces that these are the Verses of a Book that is full of Wisdom. |
| Maulana Ali | I, Allah, am the Seer. These are the verses of the Book, full of wisdom. |
| Free Minds | A.L.R., these are the signs of the Scripture of wisdom. |
| Qaribullah | AlifLaamRa. Those are the verses of the Wise Book. |
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| George Sale | A.L.R. These are the signs of the wise book. |
| JM Rodwell | ELIF. LAM. RA. These are the signs of the wise Book! |
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| Asad | Alif. Lam. Ra. THESE ARE MESSAGES of the divine writ, full of wisdom. |
| 10:2 اكان للناس عجبا ان اوحينا الى رجل منهم ان انذر الناس وبشرالذين امنوا ان لهم قدم صدق عند ربهم قال الكافرون ان هذا لساحر مبين |
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| Transliteration | Akana lilnnasi AAajaban an awhayna ila rajulin minhum an anthiri alnnasa wabashshiri allatheena amanoo anna lahum qadama sidqin AAinda rabbihim qala alkafiroona inna hatha lasahirun mubeenun |
| Literal | Was it to the people astonishment/surprise that We inspired/transmitted to a man from them: "That warn/give notice (to) the people and announce good news (to) those who believed that for them (is) a foot (hold) (of) truth at their Lord." The disbelievers said: "That, that (is) an evident magician/sorcerer." |
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| Yusuf Ali | Is it a matter of wonderment to men that We have sent Our inspiration to a man from among themselves?- that he should warn mankind (of their danger), and give the good news to the Believers that they have before their Lord the lofty rank of truth. (But) say the Unbelievers: "This is indeed an evident sorcerer!" |
| Pickthal | Is it a wonder for mankind that We have inspired a man among them, saying: Warn mankind and bring unto those who believe the good tidings that they have a sure footing with their Lord? The disbelievers say: Lo! this is a mere wizard. |
| Arberry | Was it a wonder to the people that We revealed to a man from among them: 'Warn the people, and give thou good tidings to the believers that they have a sure footing with their Lord'? The unbelievers say, 'This is a manifest sorcerer.' |
| Shakir | What! is it a wonder to the people that We revealed to a man from among themselves, saying: Warn the people and give good news to those who believe that theirs is a footing of firmness with their Lord. The unbelievers say: This is most surely a manifest enchanter. |
| Sarwar | Why should it seem strange to mankind that We sent revelations to a mortal among them, who would warn others and give to the believers the glad news of their high rank in the sight of God. The unbelievers have said, "He (Muhammad) is certainly a magician." |
| Khalifa | Is it too much of a wonder for the people that we inspired a man like them? He (was inspired to say), "You shall warn the people, and give good news to those who believe that they have attained a position of prominence at their Lord." The disbelievers said, "This is a clever magician!" |
| Hilali/Khan | Is it wonder for mankind that We have sent Our Inspiration to a man from among themselves (i.e. Prophet Muhammad SAW) (saying): "Warn mankind (of the coming torment in Hell), and give good news to those who believe (in the Oneness of Allah and in His Prophet Muhammad SAW) that they shall have with their Lord the rewards of their good deeds?" (But) the disbelievers say: "This is indeed an evident sorcerer (i.e. Prophet Muhammad SAW and the Quran)! |
| H/K/Saheeh | Have the people been amazed that We revealed [revelation] to a man from among them, [saying], "Warn mankind and give good tidings to those who believe that they will have a [firm] precedence of honor with their Lord"? [But] the disbelievers say, "Indeed, this is an obvious magician." |
| Malik | Does it seem strange to the people that We revealed Our will to a man from among themselves, saying: "Warn mankind and give the good news to the Believers that they are on sound footing with their Lord?" The disbelievers say: "This man is indeed an obvious magician!"[2] |
| QXP | Is it too much of a wonder for people that We reveal Our Message to a man among them? "You shall warn mankind, and give good news to those who attain belief that they have a sure footing with their Lord." Those who are bent upon denying the Truth, say, "This man is an obvious wizard." (He is gifted with spellbinding eloquence). |
| Maulana Ali | Is it a wonder to the people what We have revealed to a man from among themselves: Warn the people and give good news to those who believe that for them is advancement in excellence with their Lord? The disbelievers say: This is surely a manifest enchanter. |
| Free Minds | Is it a surprise for the people that We would inspire a man from amongst them: "Warn mankind and give good news to those who believe, that they will have a footing of truth with their Lord." The rejecters said: "This is clearly magic!" |
| Qaribullah | Is it a wonder to the people that We revealed to a man from among themselves: 'Warn mankind, and bear the glad tidings to those who believe that they stand firm with their Lord? ' (Yet) the unbelievers say: 'This is a clear sorcerer. ' |
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| George Sale | Is it a strange thing unto the men of Mecca, that We have revealed our will unto a man from among them, saying, denounce threats unto men if they believe not; and bear good tidings unto those who believe, that on the merit of their sincerity they have an interest with their Lord? The unbelievers say, this is manifest sorcery. |
| JM Rodwell | A matter of wonderment is it to the men of Mecca, that to a person among themselves We revealed, "Bear warnings to the people: and, to those who believe, bear the good tidings that they shall have with their Lord the precedence merited by their sincerity." |
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| Asad | Do people deem it strange that We should have inspired a man from their own midst [with this Our message]:' "Warn all mankind, and give unto those who have attained to faith the glad tiding that in their Sustainer's sight they surpass all others in that they are completely sincere-?4 [Only] they who deny the truth say, "Behold. he is clearly but a spellbinder!" |
| 10:3 ان ربكم الله الذي خلق السماوات والارض في ستة ايام ثم استوى على العرش يدبر الامر مامن شفيع الا من بعد اذنه ذلكم الله ربكم فاعبدوه افلا تذكرون |
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| Transliteration | Inna rabbakumu Allahu allathee khalaqa alssamawati waal-arda fee sittati ayyamin thumma istawa AAala alAAarshi yudabbiru al-amra ma min shafeeAAin illa min baAAdi ithnihi thalikumu Allahu rabbukum faoAAbudoohu afala tathakkaroona |
| Literal | That your Lord (is) God who created the skies/space and the earth/Planet Earth in six days then He aimed to/tended to on the throne , He plans/regulates the matter/affair, (there is) no/none from a mediator except from after His permission/pardon, that one (is) God, your Lord, so worship Him, so do you not mention/remember/praise ? |
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| Yusuf Ali | Verily your Lord is Allah, who created the heavens and the earth in six days, and is firmly established on the throne (of authority), regulating and governing all things. No intercessor (can plead with Him) except after His leave (hath been obtained). This is Allah your Lord; Him therefore serve ye: will ye not receive admonition? |
| Pickthal | Lo! your Lord is Allah Who created the heavens and the earth in six Days, then He established Himself upon the Throne, directing all things. There is no intercessor (with Him) save after His permission. That is Allah, your Lord, so worship Him. Oh, will ye not remind? |
| Arberry | Surely your Lord is God, who created the heavens and the earth in six days, then sat Himself upon the Throne, directing the affair. Intercessor there is none, save after His leave that then is God, your Lord; so serve Him. Will you not remember? |
| Shakir | Surely your Lord is Allah, Who created the heavens and the earth in six periods, and He is firm in power, regulating the affair, there is no intercessor except aher His permission; this is Allah, your Lord, therefore serve Him; will you not then mind? |
| Sarwar | God is your Lord who has created the heavens and the earth in six days and established His Dominion over the Throne. He maintains order over the creation. No one can intercede for others without His permission. It is God who is your only Lord. Worship only Him. Will you then not think? |
| Khalifa | Your only Lord is GOD; the One who created the heavens and the earth in six days, then assumed all authority. He controls all matters. There is no intercessor, except in accordance with His will. Such is GOD your Lord. You shall worship Him. Would you not take heed? |
| Hilali/Khan | Surely, your Lord is Allah Who created the heavens and the earth in six Days and then Istawa (rose over) the Throne (really in a manner that suits His Majesty), disposing the affair of all things. No intercessor (can plead with Him) except after His Leave. That is Allah, your Lord; so worship Him (Alone). Then, will you not remember? |
| H/K/Saheeh | Indeed, your Lord is Allah, who created the heavens and the earth in six days and then established Himself above the Throne, arranging the matter [of His creation]. There is no intercessor except after His permission. That is Allah, your Lord, so worship Him. Then will you not remember? |
| Malik | The fact is that your Lord is the same Allah Who created the heavens and the earth in six days and is firmly established on the Throne of authority, and is directing the affairs of the universe. None can intercede for you, except the one who receives His permission. This is Allah your Lord, so worship Him: will you not receive admonition?[3] |
| QXP | But, your Lord (Who sent this Book) is Allah Who created the heavens and the earth in six stages, and is established on the Throne of His Almightiness in Supreme Control. He, the Director of all directions, Issuer of all decrees, runs the Universe according to His Laws. No intercessor can stand in His Court but as a witness of Law (2:255), (16:111)). Such is Allah, your Sustainer. You shall serve Him. Won't you use your intellect and reasoning? |
| Maulana Ali | Surely your Lord is Allah, Who created the heavens and the earth in six periods, and He is established on the Throne of Power regulating the Affair. There is no intercessor except after His permission. This is Allah, your Lord, therefore serve Him. Will you not mind? |
| Free Minds | Your Lord is God who created the heavens and the Earth in six days, then He settled over the throne; He handles all affairs. There is no intercessor except after His leave. Such is God your Lord, so serve Him. Would you not remember? |
| Qaribullah | Indeed, your Lord is Allah, who, in six days created the heavens and the earth and then willed to the Throne, directing affairs. There is no intercessor except by His permission. Such is Allah your Lord, therefore worship Him. Will you not remember? |
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| George Sale | Verily your Lord is God, who hath created the heavens and the earth in six days; and then ascended his throne, to take on himself the government of all things. There is no intercessor, but by his permission. This is God, your Lord; therefore serve him. Will ye not consider? |
| JM Rodwell | Verily your Lord is God who hath made the Heavens and the Earth in six days- then mounted his throne to rule all things: None can intercede with him till after his permission: This is God your Lord: therefore serve him: Will ye not reflect? |
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| Asad | VERILY, your Sustainer is God, who has created the heavens and the earth in six aeons, and is established on the throne of His almightiness,b governing all that exists. There is none that could intercede with Him unless He grants leave therefor.' Thus is God, your Sustainer: worship, therefore, Him [alone]: will you not, then, keep this in mind? |
| 10:4 اليه مرجعكم جميعا وعد الله حقا انه يبدؤ الخلق ثم يعيده ليجزي الذين امنوا وعملوا الصالحات بالقسط والذين كفروا لهم شراب من حميم وعذاب اليم بما كانوا يكفرون |
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| Transliteration | Ilayhi marjiAAukum jameeAAan waAAda Allahi haqqan innahu yabdao alkhalqa thumma yuAAeeduhu liyajziya allatheena amanoo waAAamiloo alssalihati bialqisti waallatheena kafaroo lahum sharabun min hameemin waAAathabun aleemun bima kanoo yakfuroona |
| Literal | To Him (is) your return all/all together, God's promise truthfully , that He truly starts/initiates the creation, then He returns/repeats it to reward/reimburse those who believed and made/did the correct/righteous deeds with the just/equitable, and those who disbelieved for them (is) a drink from hot/cold water and a painful torture because (of) what they were disbelieving. |
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| Yusuf Ali | To Him will be your return- of all of you. The promise of Allah is true and sure. It is He Who beginneth the process of creation, and repeateth it, that He may reward with justice those who believe and work righteousness; but those who reject Him will have draughts of boiling fluids, and a penalty grievous, because they did reject Him. |
| Pickthal | Unto Him is the return of all of you; it is a promise of Allah in truth. Lo! He produceth creation, then reproduceth it, that He may reward those who believe and do good works with equity; while, as for those who disbelieve, theirs will be a boiling drink and painful doom because they disbelieved. |
| Arberry | To Him shall you return, all together -- God's promise, in truth. He originates creation, then He brings it back again that He may recompense those who believe and do deeds of righteousness, justly. And those who disbelieve -- for them awaits a draught of boiling water, and a painful chastisement, for their disbelieving. |
| Shakir | To Him is your return, of all (of you); the promise of Allah (made) in truth; surely He begins the creation in the first mstance, then He reproduces it, that He may with justice recompense those who believe and do good; and (as for) those who disbelieve, they shall have a drink of hot water and painful punishment because they disbelieved. |
| Sarwar | People, you will all return to God. The promise of God is true; He creates all things and (after their death) brings them to life again so that He may justly reward the righteously striving believers. The disbelievers will drink boiling filthy water and suffer painful torment as a recompense for their disbelief. |
| Khalifa | To Him is your ultimate return, all of you. This is GOD's truthful promise. He initiates the creation, then repeats it, in order to reward those who believe and lead a righteous life, equitably. As for those who disbelieve, they incur hellish drinks, and a painful retribution for their disbelieving. |
| Hilali/Khan | To Him is the return of all of you. The Promise of Allah is true. It is He Who begins the creation and then will repeat it, that He may reward with justice those who believed (in the Oneness of Allah - Islamic Monotheism) and did deeds of righteousness. But those who disbelieved will have a drink of boiling fluids and painful torment because they used to disbelieve. |
| H/K/Saheeh | To Him is your return all together. [It is] the promise of Allah [which is] truth. Indeed, He begins the [process of] creation and then repeats it that He may reward those who have believed and done righteous deeds, in justice. But those who disbelieved will have a drink of scalding water and a painful punishment for what they used to deny. |
| Malik | To Him you shall all return. Allah’s promise is true. He is the One Who originates the process of Creation and repeats it (will bring it back to life) so that He may justly reward those who believed in Him and did righteous deeds. As for those who disbelieved, they shall have boiling fluids to drink and shall undergo a painful punishment because they rejected the truth.[4] |
| QXP | To Him is your ultimate return, all of you. Allah's Promise is the unwavering Truth. He creates the first creation, and He will create it again so that every action may have its Just Recompense. Those who attained belief and worked to augment the society will have their just reward. And those who rejected the Truth, for them will be a burning draught of despair and a painful doom because of their persistent refusal to acknowledge the Truth. (A consequence of their own doings (33:24), (34:3-4), (45:22), (53:31)). |
| Maulana Ali | To Him is your return, of all (of you). It is the promise of Allah (made) in truth. Surely He produces the first creation, then He reproduces it, that He may reward with equity those who believe and do good. And as for those who disbelieve, for them is a drink of hot water and a painful chastisement because they disbelieved. |
| Free Minds | To Him is your return, all of you, for God's promise is true. He initiates the creation then He returns it to recompense with justice those who believed and did good work. As for those who rejected, they will have a boiling drink, and a painful retribution for what they had rejected. |
| Qaribullah | To Him all of you will return together. This is, in truth, the promise of Allah. He originates creation, then He revives it so that He may recompense those who believe and do righteous deeds. As for the unbelievers, theirs is a drink of boiling water and a painful punishment for their disbelief. |
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| George Sale | Unto Him shall ye all return, according to the certain promise of God: For He produceth a creature, and then causeth it to return again; that He may reward those who believe and do that which is right, with equity. But as for the unbelievers, they shall drink boiling water, and they shall suffer a grievous punishment, for that they have disbelieved. |
| JM Rodwell | Unto Him shall ye return, all together: the promise of God is sure: He produceth a creature, then causeth it to return again-that he may reward those who believe and do the things that are right, with equity: but as for the infidels!-for them the draught t |
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| Asad | Unto Him you all must return: this is, in truth, God's promise-for, behold, He creates [man] in the first instance, and then brings him forth anew to the end that He may reward with equity all who attain to faith and do righteous deeds; whereas for those who are bent on denying the truth there is in store a draught of burning despair and grievous suffering because of their persistent refusal to acknowledge the truth.' |
| 10:5 هو الذين جعل الشمس ضياء والقمر نورا وقدره منازل لتعلموا عدد السنين والحساب ماخلق الله ذلك الا بالحق يفصل الايات لقوم يعلمون |
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| Transliteration | Huwa allathee jaAAala alshshamsa diyaan waalqamara nooran waqaddarahu manazila litaAAlamoo AAadada alssineena waalhisaba ma khalaqa Allahu thalika illa bialhaqqi yufassilu al-ayati liqawmin yaAAlamoona |
| Literal | He is who made/put the sun light/shining and the moon a light, and He predestined/evaluated it places of descent/sequences/descents to know (the) number/numerous (of) the years and the counting/calculating, God did not create that except with the truth , He details/explains the verses/evidences to a nation knowing. |
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| Yusuf Ali | It is He Who made the sun to be a shining glory and the moon to be a light (of beauty), and measured out stages for her; that ye might know the number of years and the count (of time). Nowise did Allah create this but in truth and righteousness. (Thus) doth He explain His Signs in detail, for those who understand. |
| Pickthal | He it is Who appointed the sun a splendour and the moon a light, and measured for her stages, that ye might know the number of the years, and the reckoning. Allah created not (all) that save in truth. He detaileth the revelations for people who have knowledge. |
| Arberry | It is He who made the sun a radiance, and the moon a light, and determined it by stations, that you might know the number of the years and the reckoning. God created that not save with the truth, distinguishing the signs to a people who know. |
| Shakir | He it is Who made the sun a shining brightness and the moon a light, and ordained for it mansions that you might know the computation of years and the reckoning. Allah did not create it but with truth; He makes the signs manifest for a people who |
| Sarwar | It is God who has made the sun radiant and the moon luminous and has appointed for the moon certain phases so that you may compute the number of years and other reckonings. God has created them for a genuine purpose. He explains the evidence (of His existence) to the people of knowledge. |
| Khalifa | He is the One who rendered the sun radiant, and the moon a light, and He designed its phases that you may learn to count the years and to calculate. GOD did not create all this, except for a specific purpose. He explains the revelations for people who know. |
| Hilali/Khan | It is He Who made the sun a shining thing and the moon as a light and measured out its (their) stages, that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail for people who have knowledge. |
| H/K/Saheeh | It is He who made the sun a shining light and the moon a derived light and determined for it phases that you may know the number of years and account [of time]. Allah has not created this except in truth. He details the signs for a people who know. |
| Malik | He is the One Who gave the sun its brightness and the moon its light, established her phases that you may learn to compute the years and other such counts (days, weeks, months). Allah created them only to manifest the truth. He has spelled out His revelations for people who want to understand.[5] |
| QXP | He it is, Who appointed the sun as a splendid glow, and the moon as a cool light. He appointed stages for the moon, in due measure. You make your calculations and calendars accordingly (6:97), (17:12). Allah has created the Universe as the Absolute Reality and for a Purpose. (It is neither a dream, nor a reflection of the world of ideas). Allah details His Verses for those who wish to learn. |
| Maulana Ali | He it is Who made the sun a shining brightness, and the moon a light, and ordained for it stages that you might know the computation of years and the reckoning. Allah created not this but with truth. He makes the signs manifest for a people who know. |
| Free Minds | He is the One who made the sun to emit light, and the moon to reflect it, and He measured its phases so that you would know the number of the years and the count. God has not created this except for truth. He details the revelations for a people who know. |
| Qaribullah | It was He that made the sun a brightness and the moon a light, and determined it in phases so that you might know the number of years and the reckoning. Allah did not create them except in truth, and distinguishes the verses to a nation who know. |
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| George Sale | It is He who hath ordained the sun to shine by day, and the moon for a light by night; and hath appointed her stations, that ye might know the number of years, and the computation of time. God hath not created this, but with truth. He explaineth his signs unto people who understand. |
| JM Rodwell | It is He who hath appointed the sun for brightness, and the moon for a light, and hath ordained her stations that ye may learn the number of years and the reckoning of time. God hath not created all this but for the truth. He maketh his signs clear to thos |
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| Asad | He it is who has made the sun a [source of] radiant light and the moon a light [reflected],'? and has determined for it phases so that you might know how to compute the years and to measure [time]. None of this has God created without [an inner] truth.' Clearly does He spell out these messages unto people of [innate] knowledge: |
| 10:6 ان في اختلاف الليل والنهار وماخلق الله في السماوات والارض لايات لقوم يتقون |
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| Transliteration | Inna fee ikhtilafi allayli waalnnahari wama khalaqa Allahu fee alssamawati waal-ardi laayatin liqawmin yattaqoona |
| Literal | That in difference (of) the night and the daytime and what God created in the skies/space and the earth/Planet Earth (are) signs/evidences (E) to a nation fearing and obeying. |
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| Yusuf Ali | Verily, in the alternation of the night and the day, and in all that Allah hath created, in the heavens and the earth, are signs for those who fear Him. |
| Pickthal | Lo! in the difference of day and night and all that Allah hath created in the heavens and the earth are portents, verily, for folk who ward off (evil). |
| Arberry | In the alternation of night and day, and what God has created in the heavens and the earth -- surely there are signs for a godfearing people. |
| Shakir | Most surely in the variation of the night and the day, and what Allah has created in the heavens and the earth, there are signs for a people who guard (against evil). |
| Sarwar | The alternation of the day and night and all that God has created in the heavens and earth are evidence (of the existence of God) for the pious people. |
| Khalifa | Surely, in the alternation of night and day, and what GOD created in the heavens and the earth, there are proofs for people who are righteous. |
| Hilali/Khan | Verily, in the alternation of the night and the day and in all that Allah has created in the heavens and the earth are Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) for those people who keep their duty to Allah, and fear Him much. |
| H/K/Saheeh | Indeed, in the alternation of the night and the day and [in] what Allah has created in the heavens and the earth are signs for a people who fear Allah. |
| Malik | Indeed in the alternation of the night and the day and what Allah has created in the heavens and the earth, there are signs for those who are Godfearing.[6] |
| QXP | In the difference of day and night, and all that Allah has created in the heavens and the earth, there are signs for those who wish to walk aright. |
| Maulana Ali | Surely in the variation of the night and the day, and that which Allah has created in the heavens and the earth, there are signs for a people who keep their duty. |
| Free Minds | In the difference between night and day and what God has created in heavens and Earth are signs for a people who are aware. |
| Qaribullah | In the alternation of the night and day, and in all that Allah has created in the heavens and the earth, surely there are signs for people who are cautious. |
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| George Sale | Moreover in the vicissitude of night and day, and whatever God hath created in heaven and earth, are surely signs unto men who fear Him. |
| JM Rodwell | Verily, in the alternations of night and of day, and in all that God hath created in the Heavens and in the Earth are signs to those who fear Him. |
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| Asad | for, verily, in the alternating of night and day, and in all that God has created in the heavens and on earth there are messages indeed for people who are conscious of Him! |
| 10:7 ان الذين لايرجون لقاءنا ورضوا بالحياة الدنيا واطمانوا بها والذين هم عن اياتنا غافلون |
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| Transliteration | Inna allatheena la yarjoona liqaana waradoo bialhayati alddunya waitmaannoo biha waallatheena hum AAan ayatina ghafiloona |
| Literal | That those who do not hope/expect meeting Us, and they accepted/approved with the life the present/the worldly life, and they became assured/secured with it, and those who they are from Our verses/evidences ignoring/disregarding . |
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| Yusuf Ali | Those who rest not their hope on their meeting with Us, but are pleased and satisfied with the life of the present, and those who heed not Our Signs,- |
| Pickthal | Lo! those who expect not the meeting with Us but desire the life of the world and feel secure therein, and those who are neglectful of Our revelations, |
| Arberry | Surely those who look not to encounter Us and are well-pleased with the present life and are at rest in it, and those who are heedless of Our signs, |
| Shakir | Surely those who do not hope in Our meeting and are pleased with this world's life and are content with it, and those who are heedless of Our communications: |
| Sarwar | Those who do not have hope of receiving Our mercy in the life hereafter who are pleased and satisfied with the worldly life and who pay no attention to Our revelations |
| Khalifa | Those who are not expecting to meet us, and are preoccupied with this worldly life, and are content with it, and refuse to heed our proofs; |
| Hilali/Khan | Verily, those who hope not for their meeting with Us, but are pleased and satisfied with the life of the present world, and those who are heedless of Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), |
| H/K/Saheeh | Indeed, those who do not expect the meeting with Us and are satisfied with the life of this world and feel secure therein and those who are heedless of Our signs |
| Malik | As for those who do not hope to meet Us on the Day of Judgement, being well pleased and satisfied with this worldly life and those who give no heed to Our revelations,[7] |
| QXP | Those who expect not to meet Us, and content themselves with the petty delights of the worldly life, do not look beyond it, and neglect Our Messages, |
| Maulana Ali | Those who expect not the meeting with us, and are pleased with this world’s life and are satisfied with it, and those who are heedless of Our communications -- |
| Free Minds | As for those who do not wish to meet Us, and they are content with the worldly life, and they became relieved with it, and they are unaware of Our signs. |
| Qaribullah | Those who do not expect to meet Us, and are wellpleased with this life and are satisfied with it, and those who are inattentive to Our signs, |
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| George Sale | Verily they who hope not to meet Us at the last day, and delight in this present life, and rest securely in the same, and who are negligent of our signs; |
| JM Rodwell | Verily, they who hope not to meet Us, and find their satisfaction in this world's life, and rest on it, and who of our signs are heedless;- |
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| Asad | Verily, as for those who do not believe that they are destined to meet Us,'Z but content themselves with the life of this world and do not look beyond it," and are heedless of Our messages - |
| 10:8 اولئك ماواهم النار بما كانوا يكسبون |
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| Transliteration | Ola-ika ma/wahumu alnnaru bima kanoo yaksiboona |
| Literal | Those, their shelter/refuge (is) the fire because (of) what they were acquiring/gathering . |
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| Yusuf Ali | Their abode is the Fire, because of the (evil) they earned. |
| Pickthal | Their home will be the Fire because of what they used to earn. |
| Arberry | those -- their refuge is the Fire, for that they have been earning. |
| Shakir | (As for) those, their abode is the fire because of what they earned. |
| Sarwar | will all have the Fire as their dwelling for that which they had done. |
| Khalifa | these have incurred Hell as their ultimate abode, as a consequence of their own works. |
| Hilali/Khan | Those, their abode will be the Fire, because of what they used to earn. |
| H/K/Saheeh | For those their refuge will be the Fire because of what they used to earn. |
| Malik | they shall have the Fire as their abode because of what they had earned (erroneous creed and wrong conduct).[8] |
| QXP | Their home will be the Fire that they have earned (ignited) with their own actions. |
| Maulana Ali | These, their abode is the Fire because of what they earned. |
| Free Minds | To these will be the destiny of the Fire for what they earned. |
| Qaribullah | for them, their refuge is the Fire for what they have been earning. |
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| George Sale | their dwelling shall be hell fire, for that which they have deserved. |
| JM Rodwell | These! their abode the fire, in recompense of their deeds! |
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| Asad | their goal is the fire in return for all [the evil] that they were wont to do. |
| 10:9 ان الذين امنوا وعملوا الصالحات يهديهم ربهم بايمانهم تجري من تحتهم الانهار في جنات النعيم |
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| Transliteration | Inna allatheena amanoo waAAamiloo alssalihati yahdeehim rabbuhum bi-eemanihim tajree min tahtihimu al-anharu fee jannati alnnaAAeemi |
| Literal | That those who believed and made/did the correct/righteous deeds, their Lord guides them because of their faith/belief (to) the rivers flowing/running from below/beneath them in the blessing/goodness (of) treed gardens/paradises. |
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| Yusuf Ali | Those who believe, and work righteousness,- their Lord will guide them because of their faith: beneath them will flow rivers in gardens of bliss. |
| Pickthal | Lo! those who believe and do good works, their Lord guideth them by their faith. Rivers will flow beneath them in the Gardens of Delight, |
| Arberry | Surely those who believe, and do deeds of righteousness, their Lord will guide them for their belief; beneath them rivers flowing in gardens of bliss; |
| Shakir | Surely (as for) those who believe and do good, their Lord will guide them by their faith; there shall flOw from beneath them rivers in gardens of bliss. |
| Sarwar | The righteously striving believers receive, through their faith, guidance from their Lord to the bountiful gardens wherein streams flow. |
| Khalifa | As for those who believe and lead a righteous life, their Lord guides them, by virtue of their belief. Rivers will flow beneath them in the gardens of bliss. |
| Hilali/Khan | Verily, those who believe (in the Oneness of Allah along with the six articles of Faith, i.e. to believe in Allah, His Angels, His Books, His Messengers, Day of Resurrection, and Al-Qadar (Divine Preordainments) - Islamic Monotheism), and do deeds of righteousness, their Lord will guide them through their Faith; under them will flow rivers in the Gardens of delight (Paradise). |
| H/K/Saheeh | Indeed, those who have believed and done righteous deeds their Lord will guide them because of their faith. Beneath them rivers will flow in the Gardens of Pleasure. |
| Malik | It is also a fact that those who believe sincerely in the truth which is revealed in this Book and do good deeds, their Lord will guide them because of their faith and rivers will flow beneath their feet in the gardens of bliss.[9] |
| QXP | Those who attain to faith, and help people, their Lord guides them by their conviction (that no action goes waste). He shows and walks them the way to the Gardens of delight, beneath which rivers flow. |
| Maulana Ali | Those who believe and do good, their Lord guides them by their faith; rivers will flow beneath them in Gardens of bliss. |
| Free Minds | Those who believe and do good work, their Lord will guide them by their faith. Rivers will flow beneath them in the gardens of Paradise. |
| Qaribullah | Indeed, those who believe and do righteous works, their Lord will guide them for their belief, beneath them rivers will flow in gardens of bliss. |
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| George Sale | But as to those who believe, and work righteousness, their Lord will direct them because of their faith; they shall have rivers flowing through gardens of pleasure. |
| JM Rodwell | But they who believe and do the things that are right, shall their Lord direct aright because of their faith. Rivers shall flow at their feet in gardens of delight: |
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| Asad | [But,] verily, as for those who have attained to faith and do righteous deeds - their Sustainer guides them aright by means of their faith. [In the life to come,] running waters will flow at their feet in gardens of bliss; |
| 10:10 دعواهم فيها سبحانك اللهم وتحيتهم فيها سلام واخر دعواهم ان الحمد لله رب العالمين |
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| Transliteration | DaAAwahum feeha subhanaka allahumma watahiyyatuhum feeha salamun waakhiru daAAwahum ani alhamdu lillahi rabbi alAAalameena |
| Literal | Their call/prayer in it (is): "Oh/you God Your praise/glory." And their greeting in it (is): "Security/peace." and their last call/prayer (is): "That the praise/gratitude (is) to God the creations all together's/(universes') Lord. |
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| Yusuf Ali | (This will be) their cry therein: "Glory to Thee, O Allah!" And "Peace" will be their greeting therein! and the close of their cry will be: "Praise be to Allah, the Cherisher and Sustainer of the worlds!" |
| Pickthal | Their prayer therein will be: Glory be to Thee, O Allah! and their greeting therein will be: Peace. And the conclusion of their prayer will be: Praise be to Allah, Lord of the Worlds! |
| Arberry | their cry therein, 'Glory to Thee, O God,' their greeting, 'Peace,' and their cry ends, 'Praise belongs to God, the Lord of all Being.' |
| Shakir | Their cry in it shall be: Glory to Thee, O Allah! and their greeting in it shall be: Peace; and the last of their cry shall be: Praise be to Allah, the Lord of the worlds. |
| Sarwar | Their prayer shall be, "Glory be to you Lord," and their greeting, "Peace be with you," and the only other words (of worldly speech) they will speak will be, "It is God, Lord of the Universe, who deserves all praise." |
| Khalifa | Their prayer therein is: "Be You glorified, our god," their greeting therein is, "Peace," and their ultimate prayer is: "Praise be to GOD, Lord of the universe." |
| Hilali/Khan | Their way of request therein will be Subhanaka Allahumma (Glory to You, O Allah!) and Salam (peace, safe from each and every evil) will be their greetings therein (Paradise)! and the close of their request will be: Al-Hamdu Lillahi Rabbil-Alameen (All the praises and thanks are to Allah, the Lord of Alameen (mankind, jinns and all that exists)). |
| H/K/Saheeh | Their call therein will be, "Exalted are You, O Allah," and their greeting therein will be, "Peace." And the last of their call will be, "Praise to Allah, Lord of the worlds! |
| Malik | Their slogan therein will be: "Glory to You O Allah!" And their greetings therein will be "Peace be upon you!" And their closing remarks will be: "All praises are for Allah Alone, the Lord of the Worlds!"[10] |
| QXP | Their prayer therein will be, "Glory be to You, O Allah!" Their greeting to one another will be, "Peace!" The conclusion of their prayer will be, "Praise be to Allah, Lord of the Worlds!" (And so shall be the peaceful Ideal Society on earth. They will realize that the good of one is the good of another and see how Praiseworthy the Giver of such Blissful Guidance is). |
| Maulana Ali | Their cry therein will be, Glory to Thee, O Allah! and their greeting, Peace! And the last of their cry will be: Praise be to Allah, the Lord of the worlds! |
| Free Minds | Their prayer in it is: "Glory be to God!" and their greeting in it is: "Peace," and the end of their prayer is: "Praise be to God, the Lord of the worlds!" |
| Qaribullah | (In it) their supplication will be: 'Exaltations to You, Allah! ' And their greeting will be: 'Peace! ' They will end their supplication with 'Praise be to Allah, Lord of the all the Worlds! ' |
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| George Sale | Their prayer therein shall be, praise be unto thee, O God! And their salutation therein shall be, peace! And the end of their prayer shall be, praise be unto God, the Lord of all creatures! |
| JM Rodwell | Their cry therein, "Glory be to thee, O God!" and their salutation therein, "Peace!" And the close of their cry, "Praise be to God, Lord, of all creatures!" |
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| Asad | [and] in that [state of happiness] they will call out," "Limitless art Thou in Thy glory, O God!"-and will be answered with the greeting, "Peace !"16 And their call will close with [the words], "All praise is due to God, the Sustainer of all the worlds!" |
| 10:11 ولو يعجل الله للناس الشر استعجالهم بالخير لقضي اليهم اجلهم فنذر الذين لايرجون لقاءنا في طغيانهم يعمهون |
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| Transliteration | Walaw yuAAajjilu Allahu lilnnasi alshsharra istiAAjalahum bialkhayri laqudiya ilayhim ajaluhum fanatharu allatheena la yarjoona liqaana fee tughyanihim yaAAmahoona |
| Literal | And if God hurries/hastens the bad/evil/harm to the people (as) their hurrying/hastening with the good/wealth , their term/time would have been executed/accomplished to them, so We leave those who do not expect meeting Us in their tyranny/arrogance being confused/puzzled . |
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| Yusuf Ali | If Allah were to hasten for men the ill (they have earned) as they would fain hasten on the good,- then would their respite be settled at once. But We leave those who rest not their hope on their meeting with Us, in their trespasses, wandering in distraction to and fro. |
| Pickthal | If Allah were to hasten on for men the ill (that they have earned) as they would hasten on the good, their respite would already have expired. But We suffer those who look not for the meeting with Us to wander blindly on in their contumacy. |
| Arberry | If God should hasten unto men evil as they would hasten good, their term would be already decided for them. But We leave those, who look not to encounter Us, in their insolence wandering blindly. |
| Shakir | And if Allah should hasten the evil to men as they desire the hastening on of good, their doom should certainly have been decreed for them; but We leave those alone who hope not for Our meeting in their inordinacy, blindly wandering on. |
| Sarwar | Had God been as hasty to punish people as they were hasty to achieve good, their life would have already ended. We will leave those who have no hope of receiving Our mercy, in the life hereafter, to continue blindly in their transgression. |
| Khalifa | If GOD hastened the retribution incurred by the people, the way they demand provisions, they would have been annihilated long ago. However, we leave those who do not believe in meeting us in their transgressions, blundering. |
| Hilali/Khan | And were Allah to hasten for mankind the evil (they invoke for themselves and for their children, etc. while in a state of anger) as He hastens for them the good (they invoke) then they would have been ruined. So We leave those who expect not their meeting with Us, in their trespasses, wandering blindly in distraction. (Tafsir At-Tabaree; Vol. 11, Page 91) |
| H/K/Saheeh | And if Allah was to hasten for the people the evil [they invoke] as He hastens for them the good, their term would have been ended for them. But We leave the ones who do not expect the meeting with Us, in their transgression, wandering blindly. |
| Malik | If Allah were to hasten the punishment for their evil as they hasten in asking good of this world, then the respite given to the people would have been terminated, but this is not Our way. We leave those people alone who do not entertain the hope of meeting Us, to blunder about in their rebellion.[11] |
| QXP | If Allah hastened requital for people as they hasten for immediate delights, their respite would have already expired. (It is Allah's Mercy that His Law of Requital does not grasp them instantly. He gives them time to mend their ways). Those who do not entertain the hope of meeting with Us, We leave them wandering in their rebellion. |
| Maulana Ali | And if Allah were to hasten for men the (consequences of) evil, as they would hasten on the good, their doom would certainly have been decreed for them. But We leave those alone, who have no hope of meeting with Us, in their inordinacy, blindly wandering on. |
| Free Minds | And if God were to hasten for mankind the evil as He hastens for them the good, then they would have been ruined. We thus leave those who do not wish to meet Us wandering in their transgression. |
| Qaribullah | If Allah should hasten evil to people as they would hasten good, their term would already have been decided. But We leave those who do not expect to meet Us to wander blindly in their insolence. |
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| George Sale | If God should cause evil to hasten unto men, according to their desire of hastening good, verily their end had been decreed. Wherefore We suffer those who hope not to meet Us at the resurrection, to wander amazedly in their error. |
| JM Rodwell | Should God hasten evil on men as they fain would hasten their good, then were their end decreed! So leave we those who hope not to meet Us, bewildered in their error. |
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| Asad | NOW IF GOD were to hasten for human beings the ill [which they deserve by their sinning] in the same manner as they [themselves] would hasten [the coming to them of what they consider to be] goad, their end would indeed come forthwith!" But We (Lane V, 1809, on the authority of Tdj al= Arus ): in other words, light due to an extraneous source or - as in the case of the moon - reflected light. YUNUS SORAH leave them alone [for a while] -all those who do not believe that they are destined to meet Us:` [We leave them alone] in their overweening arrogance, blindly stumbling to and fro. |
| 10:12 واذا مس الانسان الضر دعانا لجنبه او قاعدا او قائما فلما كشفنا عنه ضره مر كان لم يدعنا الى ضر مسه كذلك زين للمسرفين ما كانوا يعملون |
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| Transliteration | Wa-itha massa al-insana alddurru daAAana lijanbihi aw qaAAidan aw qa-iman falamma kashafna AAanhu durrahu marra kaan lam yadAAuna ila durrin massahu kathalika zuyyina lilmusrifeena ma kanoo yaAAmaloona |
| Literal | And if the human (was) touched (by) the harm he called Us to his side or sitting or standing , so when We removed/uncovered from him his harm, he passed as if/though he did not call Us to harm (that) touched him,as/like that (it) was decorated/beautified to the spoilers/neglecters what they were making/doing . |
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| Yusuf Ali | When trouble toucheth a man, He crieth unto Us (in all postures)- lying down on his side, or sitting, or standing. But when We have solved his trouble, he passeth on his way as if he had never cried to Us for a trouble that touched him! thus do the deeds of transgressors seem fair in their eyes! |
| Pickthal | And if misfortune touch a man he crieth unto Us, (while reclining) on his side, or sitting or standing, but when We have relieved him of the misfortune he goeth his way as though he had not cried unto Us because of a misfortune that afflicted him. Thus is what they do made (seeming) fair unto the prodigal. |
| Arberry | When affliction visits a man, he calls Us on his side, or sitting, or standing; but when We have removed his affliction from him, he passes on, as if he never called Us to an affliction that visited him. So decked out fair to the prodigal is that they have been doing. |
| Shakir | And when affliction touches a man, he calls on Us, whether lying on his side or sitting or standing; but when We remove his affliction from him, he passes on as though he had never called on Us on account of an affliction that touched him; thus that which they do is made fair-seeming to the extravagant. |
| Sarwar | When the human being is affected by hardship, he starts to pray while lying on his side, sitting or standing, but when We relieve him from hardship, he starts to act as though he had never prayed to Us to save him from the misfortune. This is how transgressors' deeds are made attractive to them. |
| Khalifa | When adversity touches the human being, he implores us while lying down, or sitting, or standing up. But as soon as we relieve his adversity, he goes on as if he never implored us to relieve any hardship! The works of the transgressors are thus adorned in their eyes. |
| Hilali/Khan | And when harm touches man, he invokes Us, lying down on his side, or sitting or standing. But when We have removed his harm from him, he passes on his way as if he had never invoked Us for a harm that touched him! Thus it seems fair to the Musrifoon that which they used to do. |
| H/K/Saheeh | And when affliction touches man, he calls upon Us, whether lying on his side or sitting or standing; but when We remove from him his affliction, he continues [in disobedience] as if he had never called upon Us to [remove] an affliction that touched him. Thus is made pleasing to the transgressors that which they have been doing. |
| Malik | Whenever affliction touches a man, he prays to Us, whether lying down on his side, sitting, or standing on his feet. But as soon as We relieve his affliction he walks away as if he had never prayed to Us for removing that affliction which touched him! Thus the foul deeds which they do are made fair-seeming to the transgressors.[12] |
| QXP | When affliction befalls man, he cries unto Us, whether he be lying, or sitting or standing. But when We have relieved him of the affliction, he goes his way as if he had never cried unto Us for what afflicted him. Those who trespass the Divine Laws, lose discernment and even their ill deeds then seem fair to them. |
| Maulana Ali | And when affliction touches a man, he calls on Us, whether lying on his side or sitting or standing; but, when We remove his affliction from him, he passes on as though he had never called on Us on account of an affliction that touched him. Thus is what they do, made fair-seeming to the extravagant. |
| Free Minds | And if any adversity inflicts mankind, then he calls upon Us on his side or sitting or standing. But when We remove his adversity from him, he goes on as if he never called upon Us to an adversity which touched him! It is thus that what the carefree have done was made to appear good to them. |
| Qaribullah | When affliction befalls a man, he supplicates to Us (lying) on his side, sitting or standing. But as soon as We relieve him from his affliction, he continues (in the same way), as though he never supplicated to Us when harm touched him. So it is, that which the sinners were doing seem fairly decorated to them. |
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| George Sale | When evil befalleth a man; he prayeth unto Us lying on his side, or sitting, or standing: But when We deliver him from his affliction, he continueth his former course of life, as though he had not called upon Us to defend him against the evil which had befallen him. Thus was that which the transgressors committed prepared for them. |
| JM Rodwell | When trouble toucheth a man, he crieth to us, on his side, or sitting, or standing; and when we withdraw his trouble from him, he passeth on as though he had not called on us against the trouble which touched him! Thus are the deeds of transgressors pre-ar |
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| Asad | For [thus it is:] when affliction befalls man, he cries out unto Us, whether he be lying on his side or sitting or standing;'9 but as soon as We have freed him of his affliction, he goes on as though he had never invoked Us to save him from the affliction that befell him! Thus do their own doings seem goodly.unto those who waste their own selves. |
| 10:13 ولقد اهلكنا القرون من قبلكم لما ظلموا وجاءتهم رسلهم بالبينات وماكانواليؤمنوا كذلك نجزي القوم المجرمين |
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| Transliteration | Walaqad ahlakna alquroona min qablikum lamma thalamoo wajaat-hum rusuluhum bialbayyinati wama kanoo liyu/minoo kathalika najzee alqawma almujrimeena |
| Literal | And We had destroyed the generations/peoples of eras from before you, when they caused injustice/oppression, and their messengers came to them with the evidences, and they were not to believe, as/like that We reward/reimburse the nation the criminals/sinners. |
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| Yusuf Ali | Generations before you We destroyed when they did wrong: their messengers came to them with clear-signs, but they would not believe! thus do We requite those who sin! |
| Pickthal | We destroyed the generations before you when they did wrong; and their messengers (from Allah) came unto them with clear proofs (of His Sovereignty) but they would not believe. Thus do We reward the guilty folk. |
| Arberry | We destroyed the generations before you when they did evil, and their Messengers came to them with the clear signs, but they would not believe; so We recompense the people of the sinners. |
| Shakir | And certainly We did destroy generations before you when they were unjust, and their messengers had come to them with clear arguments, and they would not believe; thus do We recompense the guilty people. |
| Sarwar | We destroyed certain generations who lived before you because of their injustice. Our Messengers came to them and showed them miracles, but they would not believe. Thus do We punish the criminals. |
| Khalifa | Many a generation we have annihilated before you when they transgressed. Their messengers went to them with clear proofs, but they refused to believe. We thus requite the guilty people. |
| Hilali/Khan | And indeed, We destroyed generations before you, when they did wrong while their Messengers came to them with clear proofs, but they were not such as to believe! Thus do We requite the people who are Mujrimoon (disbelievers, polytheists, sinners, criminals, etc.). |
| H/K/Saheeh | And We had already destroyed generations before you when they wronged, and their messengers had come to them with clear proofs, but they were not to believe. Thus do We recompense the criminal people. |
| Malik | We have destroyed generations before your time when they adopted unjust attitudes: their Messengers came to them with clear signs but they would not believe! Thus, do We requite the criminals.[13] |
| QXP | We annihilated many nations before you for their violation of human rights. Their Messengers had come to them with clear evidence of the Truth, but they refused to believe them. Thus do We reward those who steal the fruit of others' labor. |
| Maulana Ali | And certainly We destroyed generations before you when they did wrong, and their messengers came to them with clear arguments, yet they would not believe. Thus do We recompense the guilty people. |
| Free Minds | We have destroyed the generations before you when they transgressed, and their messengers came to them with clear proofs, but they were not to believe. It is such that We will recompense the criminal people. |
| Qaribullah | We destroyed generations before you when they did evil. (When) their Messengers came to them with clear verses they would not believe; so We recompense the sinning nation. |
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| George Sale | We have formerly destroyed the generations who were before you, O men of Mecca, when they had acted unjustly, and our Apostles had come unto them with evident miracles and they would not believe. Thus do We reward the wicked people. |
| JM Rodwell | And of old destroyed we generations before you, when they had acted wickedly, and their Apostles had come to them with clear tokens of their mission, and they would not believe:-thus reward we the wicked. |
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| Asad | And, indeed, We destroyed before your time [whole] generations when they [persistently] did evil although the apostles sent unto them brought them all evidence of the truth; for they refused to believe [them]. Thus do We requite people who are lost in sin.-` |
| 10:14 ثم جعلناكم خلائف في الارض من بعدهم لننظر كيف تعملون |
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| Transliteration | Thumma jaAAalnakum khala-ifa fee al-ardi min baAAdihim linanthura kayfa taAAmaloona |
| Literal | Then We made/put you (as) caliphs/successors and replacers/leaders in the earth/Planet Earth from after them to see how you do . |
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| Yusuf Ali | Then We made you heirs in the land after them, to see how ye would behave! |
| Pickthal | Then We appointed you viceroys in the earth after them, that We might see how ye behave. |
| Arberry | Then We appointed you viceroys in the earth after them, that We might behold how you would do. |
| Shakir | Then We made you successors in the land after them so that We may see how you act. |
| Sarwar | We have made you their successors in the land so that We could see how you behaved. |
| Khalifa | Then we made you inheritors of the earth after them, to see how you will do. |
| Hilali/Khan | Then We made you follow after them, generations after generations in the land, that We might see how you would work! |
| H/K/Saheeh | Then We made you successors in the land after them so that We may observe how you will do. |
| Malik | Then, We made you their successors in the land so that We may observe how you would conduct yourselves.[14] |
| QXP | Now, We have made you their successors in the land, to behold how you behave. |
| Maulana Ali | Then We made you rulers in the land after them, so that We might see how you act. |
| Free Minds | Then We made you successors on Earth after them to see how you would perform. |
| Qaribullah | After them We made you their successors in the earth, so that We might see how you would do. |
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| George Sale | Afterwards did We cause you to succeed them in the earth; that We might see how ye would act. |
| JM Rodwell | Then we caused you to succeed them on the earth, that we might see how ye would act. |
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| Asad | And thereupon We made you their successors on earth, so that We might behold how you act. |
| 10:15 واذا تتلى عليهم اياتنا بينات قال الذين لايرجون لقاءنا ائت بقران غير هذا او بدله قل مايكون لي ان ابدله من تلقاء نفسي ان اتبع الا مايوحى الي اني اخاف ان عصيت ربي عذاب يوم عظيم |
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| Transliteration | Wa-itha tutla AAalayhim ayatuna bayyinatin qala allatheena la yarjoona liqaana i/ti biqur-anin ghayri hatha aw baddilhu qul ma yakoonu lee an obaddilahu min tilqa-i nafsee in attabiAAu illa ma yooha ilayya innee akhafu in AAasaytu rabbee AAathaba yawmin AAatheemin |
| Literal | And if Our signs/verses evidences are read/recited on them, those who do not hope/expect meeting Us said: "Come/bring with a Koran other than that or exchange/replace it ." Say: "(It) is not to me that I exchange/replace it from my self/spontaneously/willingly that I follow except what is inspired/revealed to me, that I fear if I disobeyed my Lord (from) a great day's torture." |
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| Yusuf Ali | But when Our Clear Signs are rehearsed unto them, those who rest not their hope on their meeting with Us, Say: "Bring us a reading other than this, or change this," Say: "It is not for me, of my own accord, to change it: I follow naught but what is revealed unto me: if I were to disobey my Lord, I should myself fear the penalty of a Great Day (to come)." |
| Pickthal | And when Our clear revelations are recited unto them, they who look not for the meeting with Us say: Bring a Lecture other than this, or change it. Say (O Muhammad): It is not for me to change it of my accord. I only follow that which is inspired in me. Lo! if I disobey my Lord I fear the retribution of an awful Day. |
| Arberry | And when Our signs are recited to them, clear signs, those who look not to encounter Us say, 'Bring a Koran other than this, or alter it.' Say: 'It is not for me to alter it of my own accord. I follow nothing, except what is revealed to me. Truly I fear, if I should rebel against my Lord, the chastisement of a dreadful day.' |
| Shakir | And when Our clear communications are recited to them, those who hope not for Our meeting say: Bring a Quran other than this or change it. Say: It does not beseem me that I should change it of myself; I follow naught but what is revealed to me; surely I fear, if I disobey my Lord, the punishment of a mighty day. |
| Sarwar | Whenever Our authoritative revelations are recited to those who do not wish to meet Us in the life hereafter, say, "Bring us another book besides this one or change it." (Muhammad), tell them, "I can not change it myself. I only follow what is revealed to me. I fear that for disobeying my Lord I shall be punished on the great (Day of Judgment). |
| Khalifa | When our revelations are recited to them, those who do not expect to meet us say, "Bring a Quran other than this, or change it!" Say, "I cannot possibly change it on my own. I simply follow what is revealed to me. I fear, if I disobey my Lord, the retribution of an awesome day." |
| Hilali/Khan | And when Our Clear Verses are recited unto them, those who hope not for their meeting with Us, say: Bring us a Quran other than this, or change it."Say (O Muhammad SAW): "It is not for me to change it on my own accord; I only follow that which is revealed unto me. Verily, I fear if I were to disobey my Lord, the torment of the Great Day (i.e. the Day of Resurrection)." |
| H/K/Saheeh | And when Our verses are recited to them as clear evidences, those who do not expect the meeting with Us say, "Bring us a Qurâ an other than this or change it." Say, [O Muúammad], "It is not for me to change it on my own accord. I only follow what is revealed to me. Indeed I fear, if I should disobey my Lord, the punishment of a tremendous Day." |
| Malik | When Our clear revelations are recited to them, those who entertain no hope of meeting Us say to you: "Bring us a Qur’an different than this or make some changes in it." O Muhammad, tell them: "It is not possible for me to change it myself. I follow only what is revealed to me. Indeed, I cannot disobey my Lord, for I fear the punishment of a Mighty Day."[15] |
| QXP | When Our Messages are conveyed to them in all clarity, those who hope not that they are destined to meet with Us, (want to strike a deal with the Messenger). They say, "Bring us a Qur'an other than this or make some changes in it." Say (O Prophet), "It is not conceivable that I would alter it myself. I only follow what is revealed to me. I cannot disobey my Lord, for I fear the retribution of a Mighty Day." |
| Maulana Ali | And when Our clear messages are recited to them, those who have no hope of meeting with Us say: Bring a Qur’an other than this or change it. Say: It is not for me to change it of my accord. I follow naught but what is revealed to me. Indeed I fear, if I disobey my Lord, the chastisement of a grievous day. |
| Free Minds | And when Our clear revelations are recited to them, those who do not wish to meet Us said: "Bring a Quran other than this, or change it!" Say: "It is not for me to change it from my own accord, I merely follow what is inspired to me. I fear if I disobey my Lord the retribution of a great day!" |
| Qaribullah | When Our verses, clear verses, are recited to them, those who do not reckon to meet Us say: 'Bring a Koran other than this, or make changes in it. ' Say: 'It is not for me to change it by myself. I follow nothing, except what is sent down to me. Indeed, if I should rebel against my Lord I fear the punishment of a Great Day.' |
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| George Sale | When our evident signs are recited unto them, they who hope not to meet us at the resurrection, say, bring a different Koran from this; or make some change therein. Answer, it is not fit for me, that I should change it at my pleasure: I follow that only which is revealed unto me. Verily I fear, if I should be disobedient unto my Lord, the punishment of the great day. |
| JM Rodwell | But when our clear signs are recited to them, they who look not forward to meet Us, say, "Bring a different Koran from this, or make some change in it." SAY: It is not for me to change it as mine own soul prompteth. I follow only what is revealed to me: ve |
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| Asad | AND [thus it is:] whenever Our messages are conveyed unto them in all their clarity, those who do not believe that they are destined to meet Us [are wont to] say, "Bring us a discourse other than this, or alter this one. willed upon Himself the law of grace and mercy" (see 6:12 and the corresponding note) and, consequently, does not punish sinners without taking their circumstances into consideration and giving them time to repent and to mend their ways. Say [O Prophet]: "It is not conceivable that I should alter it of my own volition; I only follow what is revealed to me. Behold, I would dread, were I [thus] to rebel against my Sustainer, the suffering [which would befall me] on that ,awesome Day [of Judgment]!" |
| 10:16 قل لو شاء الله ماتلوته عليكم ولاادراكم به فقد لبثت فيكم عمرا من قبله افلا تعقلون |
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| Transliteration | Qul law shaa Allahu ma talawtuhu AAalaykum wala adrakum bihi faqad labithtu feekum AAumuran min qablihi afala taAAqiloona |
| Literal | Say: " If God wanted/willed I would not (have) read/recited it on you, and He would not (have) informed you with (of) it, so I had stayed/remained in (between) you a life time from before it, so do you not reason/understand ? |
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| Yusuf Ali | Say: "If Allah had so willed, I should not have rehearsed it to you, nor would He have made it known to you. A whole life-time before this have I tarried amongst you: will ye not then understand?" |
| Pickthal | Say: If Allah had so willed I should not have recited it to you nor would He have made it known to you. I dwelt among you a whole lifetime before it (came to me). Have ye then no sense? |
| Arberry | Say: 'Had God willed I would not have recited it to you, neither would He have taught you it; I abode among you a lifetime before it -- will you not understand?' |
| Shakir | Say: If Allah had desired (otherwise) I would not have recited it to you, nor would He have taught it to you; indeed I have lived a lifetime among you before it; do you not then understand? |
| Sarwar | (Muhammad), tell them, "Had God wanted I would not have recited it (the Book) to you nor would I have told you anything about it. I lived among you for a whole life-time before it was revealed. Will you then not understand?. |
| Khalifa | Say, "Had GOD willed, I would not have recited it to you, nor would you have known anything about it. I have lived among you a whole life before this (and you have known me as a sane, truthful person). Do you not understand?" |
| Hilali/Khan | Say (O Muhammad SAW): "If Allah had so willed, I should not have recited it to you nor would He have made it known to you. Verily, I have stayed amongst you a life time before this. Have you then no sense?" |
| H/K/Saheeh | Say, "If Allah had willed, I would not have recited it to you, nor would He have made it known to you, for I had remained among you a lifetime before it. Then will you not reason? |
| Malik | Say: "If Allah wanted otherwise, I would have not recited this (Qur’an) to you, nor would have made you aware of it. Indeed, a whole lifetime I lived among you before its revelation. Why do you not use your common-sense?"[16] |
| QXP | Say, "If Allah wanted otherwise, I would have not recited and conveyed this to you, nor would have made you aware of it. Indeed, a whole lifetime have I dwelt among you before this. (You have always called me Al-Amin, the trustworthy). Will you not, then, use your reason?" |
| Maulana Ali | Say: If Allah had desired, I would not have recited it to you, nor would He have made it known to you. I have lived among you a lifetime before it. Do you not then understand? |
| Free Minds | Say: "Had God wished, I would not have recited it to you, nor would you have known about it. I have been residing amongst you for nearly a lifetime before this; do you not understand?" |
| Qaribullah | Say (Prophet Muhammad): 'Had Allah willed, I would not have recited it to you, nor would He have made it known to you. I lived among you all my life before it (was sent down). Will you not understand? |
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| George Sale | Say, if God had so pleased, I had not read it unto you, neither had I taught you the same. I have already dwelt among you to the age of forty years, before I received it. Do ye not therefore understand? |
| JM Rodwell | SAY: Had God so pleased, I had not recited it to you, neither had I taught it to you. Already have I dwelt among you for years, ere it was revealed to me. Understand ye not? |
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| Asad | Say: "Had God willed it [otherwise], I would not have conveyed this [divine writ] unto you, nor would He have brought it to your knowledge. Indeed. a whole lifetime have I dwelt among you ere this [revelation came unto me]: will you not, then, use your reason? |
| 10:17 فمن اظلم ممن افترى على الله كذبا او كذب باياته انه لايفلح المجرمون |
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| Transliteration | Faman athlamu mimmani iftara AAala Allahi kathiban aw kaththaba bi-ayatihi innahu la yuflihu almujrimoona |
| Literal | So who (is) more unjust/oppressive than who fabricated on God lies/denials/falsifications or lied/falsified with His verses/evidences ? That He does not make the criminals/sinners succeed/win |
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| Yusuf Ali | Who doth more wrong than such as forge a lie against Allah, or deny His Signs? But never will prosper those who sin. |
| Pickthal | Who doeth greater wrong than he who inventeth a lie concerning Allah and denieth His revelations? Lo! the guilty never are successful. |
| Arberry | And who does greater evil than he who forges against God a lie, or cries lies to His signs? Surely the sinners do not prosper. |
| Shakir | Who is then more unjust than who forges a lie against Allah or (who) gives the lie to His communications? Surely the guilty shall not be successful. |
| Sarwar | Who is more unjust than one who invents falsehood against God or calls His revelations lies? The criminals will certainly have no happiness. |
| Khalifa | Who is more evil than one who fabricates lies about GOD, or rejects His revelations. Certainly, the transgressors never succeed. |
| Hilali/Khan | So who does more wrong than he who forges a lie against Allah or denies His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)? Surely, the Mujrimoon (criminals, sinners, disbelievers and polytheists) will never be successful! |
| H/K/Saheeh | So who is more unjust than he who invents a lie about Allah or denies His signs? Indeed, the criminals will not succeed. |
| Malik | Who can be more unjust than the one who himself forges a lie, then ascribes it to Allah or falsifies His real Revelations? Indeed, such criminals can never prosper.[17] |
| QXP | Who does a greater wrong than the one who himself forges a lie, then ascribes it to Allah, or falsifies His Revelations, or denies them? Those who steal the fruit of others' labor under any pretense, certainly do not prosper. |
| Maulana Ali | Who is then more unjust than he who forges a lie against Allah or gives the lie to His messages? Surely the guilty never succeed. |
| Free Minds | Who is more wicked than one who invents lies about God or denies His revelations? The criminals will never succeed. |
| Qaribullah | Who does greater evil than he who forges a lie about Allah or belies His verses? Indeed, the evildoers do not prosper. |
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| George Sale | And who is more unjust than he who deviseth a lie against God, or accuseth his signs of falsehood? Surely the wicked shall not prosper. |
| JM Rodwell | And who is more unjust than he who coineth a lie against God, or treateth his signs as lies? Surely the wicked shall not prosper! |
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| Asad | And who could be more wicked than they who attribute their own lying inventions to God or give the lie to His messages? Verily, those who are lost in sin will never attain to a happy state |
| 10:18 ويعبدون من دون الله مالا يضرهم ولاينفعهم ويقولون هؤلاء شفعاؤنا عند الله قل اتنبئون الله بما لايعلم في السماوات ولافي الارض سبحانه وتعالى عما يشركون |
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| Transliteration | WayaAAbudoona min dooni Allahi ma la yadurruhum wala yanfaAAuhum wayaqooloona haola-i shufaAAaona AAinda Allahi qul atunabbi-oona Allaha bima la yaAAlamu fee alssamawati wala fee al-ardi subhanahu wataAAala AAamma yushrikoona |
| Literal | And they worship from other than God what does not harm them and nor benefit them, and they say: "Those (are) our mediators at God." Say: "Do you inform God with what He does not know in the skies/space and nor in the earth/Planet Earth?" His praise/glory and high, mighty, exalted and dignified from what they share/make partners (with God). |
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| Yusuf Ali | They serve, besides Allah, things that hurt them not nor profit them, and they say: "These are our intercessors with Allah." Say: "Do ye indeed inform Allah of something He knows not, in the heavens or on earth?- Glory to Him! and far is He above the partners they ascribe (to Him)!" |
| Pickthal | They worship beside Allah that which neither hurteth them nor profiteth them, and they say: These are our intercessors with Allah. Say: Would ye inform Allah of (something) that He knoweth not in the heavens or in the earth? Praised be He and High Exalted above all that ye associate (with Him)! |
| Arberry | They serve, apart from God, what hurts them not neither profits them, and they say, 'These are our intercessors with God.' Say: 'Will you tell God what He knows not either in the heavens or in the earth?' Glory be to Him! High be He exalted above that they associate! |
| Shakir | And they serve beside Allah what can neither harm them nor profit them, and they say: These are our intercessors with Allah. Say: Do you (presume to) inform Allah of what He knows not in the heavens and the earth? Glory be to Him, and supremely exalted is He above what they set up (with Him). |
| Sarwar | (Some people) worship things other than God which harm nor benefit them. They say, "These (idols) are our intercessors before God." (Muhammad), tell them, "Are you trying to tell God about something that He does not find in the heavens or earth? God is too Glorious to be considered equal to idols." |
| Khalifa | They worship beside GOD idols that possess no power to harm them or benefit them, and they say, "These are our intercessors at GOD!" Say, "Are you informing GOD of something He does not know in the heavens or the earth?" Be He glorified. He is the Most High; far above needing partners. |
| Hilali/Khan | And they worship besides Allah things that hurt them not, nor profit them, and they say: "These are our intercessors with Allah." Say: "Do you inform Allah of that which He knows not in the heavens and on the earth?" Glorified and Exalted be He above all that which they associate as partners with Him! |
| H/K/Saheeh | And they worship other than Allah that which neither harms them nor benefits them, and they say, "These are our intercessors with Allah." Say, "Do you inform Allah of something He does not know in the heavens or on the earth?" Exalted is He and high above what they associate with Him. |
| Malik | They worship other deities besides Allah, who can neither harm them nor benefit them, and they say: "These are our intercessors with Allah." O Muhammad, say to them: "Are you informing Allah of what He knows to exist neither in the heavens nor on the earth? Glory to Him! He is far above from having the partners they ascribe to Him!"[18] |
| QXP | They worship and obey besides Allah, deities that can neither harm nor benefit them. They say, "These are our intercessors with Allah." Say, "Are you informing Allah of what He knows not in the heavens and the earth? Glory to Him! (39:3). He is High, Exalted above all that they associate with Him." |
| Maulana Ali | And they serve besides Allah that which can neither harm them nor profit them, and they say: These are our intercessors with Allah. Say: Would you inform Allah of what He knows not in the heavens and the earth? Glory be to Him, and supremely exalted is He above what they set up (with Him)! |
| Free Minds | And they serve besides God what does not harm them or benefit them, and they Say: "These are our intercessors with God." Say: "Are you informing God of what He does not know in the heavens or in the Earth?" Be He glorified and high from what they set up. |
| Qaribullah | They worship, other than Allah, that which can neither harm nor benefit them, and say: 'These are our intercessors with Allah. ' Say: 'Will you tell Allah of something He does not know about either in the heavens or earth? Exaltations to Him! Exalted be He above what they associate! ' |
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| George Sale | They worship besides God, that which can neither hurt them nor profit them, and they say, these are our intercessors with God. Answer, will ye tell God that which He knoweth not, neither in heaven nor in earth? Praise be unto Him! And far be that from Him, which they associate with Him! |
| JM Rodwell | And they worship beside God, what cannot hurt or help them; and say, "These are our advocates with God!" SAY: Will ye inform God of aught in the Heavens and in the Earth which he knoweth not? Praise be to Him! High be He exalted above the deities they join |
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| Asad | and [neither will] they [who] worship, side by side with God, things or beings that can neither harm nor benefit them, saying [to themselves], "These are our intercessors with God! Say: "Do you [think that you could] inform God of anything in the heavens or on earth that He does not know ?27 Limitless is He in His glory, and sublimely exalted above anything to which men may ascribe a share in His divinity!" |
| 10:19 وماكان الناس الا امة واحدة فاختلفوا ولولا كلمة سبقت من ربك لقضي بينهم فيما فيه يختلفون |
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| Transliteration | Wama kana alnnasu illa ommatan wahidatan faikhtalafoo walawla kalimatun sabaqat min rabbika laqudiya baynahum feema feehi yakhtalifoona |
| Literal | And the people were not except one nation , so they differed/disagreed/disputed, and where it not for a word preceded from your Lord, (it) would have executed/ended (E) between them, in what they are in it differing/disagreeing . |
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| Yusuf Ali | Mankind was but one nation, but differed (later). Had it not been for a word that went forth before from thy Lord, their differences would have been settled between them. |
| Pickthal | Mankind were but one community; then they differed; and had it not been for a word that had already gone forth from thy Lord it had been judged between them in respect of that wherein they differ. |
| Arberry | Mankind were only one nation, then they fell into variance. But for a word that preceded from thy Lord, it had been decided between them already touching their differences. |
| Shakir | And people are naught but a single nation, so they disagree; and had not a word already gone forth from your Lord, the matter would have certainly been decided between them in respect of that concerning which they disagree. |
| Sarwar | All people (once) followed one belief. Then they began to follow different beliefs. Had not a word of your Lord (His decision to give every one time and free will) been decreed, God would already have settled their differences. |
| Khalifa | The people used to be one congregation, then they disputed. If it were not for a predetermined word from your Lord, they would have been judged immediately regarding their disputes. |
| Hilali/Khan | Mankind were but one community (i.e. on one religion - Islamic Monotheism), then they differed (later), and had not it been for a Word that went forth before from your Lord, it would have been settled between them regarding what they differed. |
| H/K/Saheeh | And mankind was not but one community [united in religion], but [then] they differed. And if not for a word that preceded from your Lord, it would have been judged between them [immediately] concerning that over which they differ. |
| Malik | Mankind was once just one nation; later on they became divided through inventing different creeds. If your Lord had not already given His word ( specified time for the life of mankind on Earth), the matters in which they differ would have certainly been decided.[19] |
| QXP | All mankind were but one community (and are meant to be so); then they differed (2:213). Had not your Lord decreed the Law of free will for humans, He would have judged their disputes immediately (2:30), (2:256), (11:118), (16:9), (76:2-3). |
| Maulana Ali | And (all) people are but a single nation, then they disagree. And had not a word already gone forth from thy Lord, the matter would have certainly been decided between them in respect of that wherein they disagree. |
| Free Minds | The people were but one nation, then they differed. And had it not been for a previous command from your Lord, the matter would have been immediately judged between them for what they differed. |
| Qaribullah | (Before) mankind were but one nation, then they differed with one another. But for a Word that preceded from your Lord, it (the matters) over which they differed had already been decided. |
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| George Sale | Men were professors of one religion only, but they dissented therefrom; and if a decree had not previously issued from thy Lord, deferring their punishment, verily the matter had been decided between them, concerning which they disagreed. |
| JM Rodwell | Men were of one religion only: then they fell to variance: and had not a decree (of respite) previously gone forth from thy Lord, their differences had surely been decided between them! |
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| Asad | AND [know that] all mankind were once but one single community, and only later did they begin to hold divergent views. And had it not been for a decree- that had already gone forth from thy Sustainer, all their differences would indeed have been settled [from the outset]. |
| 10:20 ويقولون لولاانزل عليه اية من ربه فقل انما الغيب لله فانتظروا اني معكم من المنتظرين |
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| Transliteration | Wayaqooloona lawla onzila AAalayhi ayatun min rabbihi faqul innama alghaybu lillahi faintathiroo innee maAAakum mina almuntathireena |
| Literal | And they say: "If only an evidence/sign was descended on him from his Lord." So say: "But the absent/supernatural (is) to God so wait , that I am with you from the waiting . |
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| Yusuf Ali | They say: "Why is not a sign sent down to him from his Lord?" Say: "The Unseen is only for Allah (to know), then wait ye: I too will wait with you." |
| Pickthal | And they will say: If only a portent were sent down upon him from his Lord! Then say, (O Muhammad): The Unseen belongeth to Allah. So wait! Lo! I am waiting with you. |
| Arberry | They say, 'Why has a sign not been sent down upon him from his Lord?' Say: 'The Unseen belongs only to God. Then watch and wait; I shall be with you watching and waiting.' |
| Shakir | And they say: Why is not a sign sent to him from his Lord? Say: The unseen is only for Allah; therefore wait-- surely I too, with you am of those who wait. |
| Sarwar | They (unbelievers) say, "Why has his Lord not given him some miracles to (support his claim of being His Messenger)?" Say "(The knowledge) of the unseen certainly belongs to God. Wait and I too shall be waiting with you. |
| Khalifa | They say, "How come no miracle came down to him from his Lord?" Say, "The future belongs to GOD; so wait, and I am waiting along with you." |
| Hilali/Khan | And they say: "How is it that not a sign is sent down on him from his Lord?" Say: "The unseen belongs to Allah Alone, so wait you, verily I am with you among those who wait (for Allahs Judgement)." |
| H/K/Saheeh | And they say, "Why is a sign not sent down to him from his Lord?" So say, "The unseen is only for Allah [to administer], so wait; indeed, I am with you among those who wait." |
| Malik | In regards to their saying: "Why has not a sign been sent down to him (Muhammad) from his Lord?" Tell them: " All |