| 18:1 سورة الكهف بسم الله الرحمن الرحيم ــــ الحمد لله الذي انزل على عبده الكتاب ولم يجعل له عوجا |
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| Transliteration | Alhamdu lillahi allathee anzala AAala AAabdihi alkitaba walam yajAAal lahu AAiwajan |
| Literal | The praise/gratitude (is) to God who descended on His worshipper/slave The Book , and He did not make/create for it crookedness/indirectness . |
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| Yusuf Ali | Praise be to Allah, Who hath sent to His Servant the Book, and hath allowed therein no Crookedness: |
| Pickthal | Praise be to Allah Who hath revealed the Scripture unto His slave, and hath not placed therein any crookedness, |
| Arberry | Praise belongs to God who has sent down upon His servant the Book and has not assigned unto it any crookedness; |
| Shakir | (All) praise is due to Allah, Who revealed the Book to His servant and did not make in it any crookedness. |
| Sarwar | Praise be to God. He has sent the Book to His servant and has made it a flawless guide (for human beings) |
| Khalifa | Praise GOD, who revealed to His servant this scripture, and made it flawless. |
| Hilali/Khan | All the praises and thanks be to Allah, Who has sent down to His slave (Muhammad SAW) the Book (the Quran), and has not placed therein any crookedness. |
| H/K/Saheeh | [All] praise is [due] to Allah, who has sent down upon His Servant the Book and has not made therein any deviance. |
| Malik | Praise be to Allah Who has revealed the Book to His servant and did not make it complicated.[1] |
| QXP | All beauty and balance in the Universe is the living evidence that Allah is Praiseworthy. Praise be to Allah who has revealed this Book to His servant, and made it flawless. |
| Maulana Ali | Praise be to Allah! Who revealed the Book to His servant, and allowed not therein any crookedness, |
| Free Minds | Praise be to God who sent down the Scripture to His servant, and He did not make in it any crookedness. |
| Qaribullah | Praise belongs to Allah who has sent down the Book to His worshiper (Prophet Muhammad) and has not made any crookedness in it, |
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| George Sale | Praise be unto God, who hath sent down unto his servant the book of the Koran, and hath not inserted any crookedness, but hath made it a strait rule: |
| JM Rodwell | PRAISE be to God, who hath sent down the Book to his servant, and hath not made it tortuous |
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| Asad | ALL PRAISE is due to God, who has bestowed. this divine writ from on high upon His servant, and has not allowed any deviousness to obscure its meaning:' |
| 18:2 قيما لينذر باسا شديدا من لدنه ويبشر المؤمنين الذين يعملون الصالحات ان لهم اجرا حسنا |
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| Transliteration | Qayyiman liyunthira ba/san shadeedan min ladunhu wayubashshira almu/mineena allatheena yaAAmaloona alssalihati anna lahum ajran hasanan |
| Literal | A straight/valuable (Book) to warn/give notice (of) a severe power/might from at Him, and (it) announces good news (to) the believers those who make/do the correct/righteous deeds , that (E) for them (is a) good/beautiful reward . |
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| Yusuf Ali | (He hath made it) Straight (and Clear) in order that He may warn (the godless) of a terrible Punishment from Him, and that He may give Glad Tidings to the Believers who work righteous deeds, that they shall have a goodly Reward, |
| Pickthal | (But hath made it) straight, to give warning of stern punishment from Him, and to bring unto the believers who do good works the news that theirs will be a fair reward, |
| Arberry | right, to warn of great violence from Him, and to give good tidings unto the believers, who do righteous deeds, that theirs shall be a goodly wage |
| Shakir | Rightly directing, that he might give warning of severe punishment from Him and give good news to the believers who do good that they shall have a goodly reward, |
| Sarwar | so that he could warn them of His stern retribution, give the glad news of the best and everlasting reward to the righteously striving believers, |
| Khalifa | A perfect (scripture) to warn of severe retribution from Him, and to deliver good news to the believers who lead a righteous life, that they have earned a generous recompense. |
| Hilali/Khan | (He has made it) Straight to give warning (to the disbelievers) of a severe punishment from Him, and to give glad tidings to the believers (in the Oneness of Allah Islamic Monotheism), who work righteous deeds, that they shall have a fair reward (i.e. Paradise). |
| H/K/Saheeh | [He has made it] straight, to warn of severe punishment from Him and to give good tidings to the believers who do righteous deeds that they will have a good reward |
| Malik | It is straightforward so that He may warn about the terrible punishment for the unbelievers from Him and give good news to the believers who do good deeds that they shall have a goodly reward,[2] |
| QXP | A Perfect Book, unerringly straight, meant to warn people of the destructive results of their wrongdoings. And to give good news to those who believe in the Message and make reforms in their individual and collective lives, that theirs shall be a generous Reward. |
| Maulana Ali | Rightly directing, to give warning of severe punishment from Him and to give good news to the believers who do good that theirs is a goodly reward, |
| Free Minds | It is valuable, giving warning of the severe punishment from Him; and it gives glad tidings to the believers who do good works, that they will have a fair reward. |
| Qaribullah | unswerving. To warn of great violence from Him, and to give good tidings to the believers who do good deeds that theirs shall be a goodly wage |
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| George Sale | That He should threaten a grievous punishment unto the unbelievers, from his presence; and should bear good tidings unto the faithful, who work righteousness, that they shall receive an excellent reward, namely, paradise, |
| JM Rodwell | But direct; that it may warn of a grievous woe from him, and announce to the faithful who do the things that are right, that a goodly reward, |
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| Asad | [a divine writ] unerringly straight, meant to warn [the godless] of a severe punishment from Him, and to give unto the believers who do good works the glad tiding that theirs shall be a goodly reward- |
| 18:4 وينذر الذين قالوا اتخذ الله ولدا |
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| Transliteration | Wayunthira allatheena qaloo ittakhatha Allahu waladan |
| Literal | And He/it warns/gives notice (to) those who said: "God took/received a child (a son)." |
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| Yusuf Ali | Further, that He may warn those (also) who say, "Allah hath begotten a son": |
| Pickthal | And to warn those who say: Allah hath chosen a son, |
| Arberry | and to warn those who say, 'God has taken to Himself a son'; |
| Shakir | And warn those who say: Allah has taken a son. |
| Sarwar | and admonish those who say that God has begotten a son. |
| Khalifa | And to warn those who said, "GOD has begotten a son!" |
| Hilali/Khan | And to warn those (Jews, Christians, and pagans) who say, "Allah has begotten a son (or offspring or children)." |
| H/K/Saheeh | And to warn those who say, "Allah has taken a son." |
| Malik | Further to warn those who say "Allah has begotten a son."[4] |
| QXP | Furthermore, this Divine Writ is meant to warn all those who say, "God has taken unto Himself a son." |
| Maulana Ali | And to warn those who say: Allah has taken to Himself a son. |
| Free Minds | And to warn those who said: "God has taken a son." |
| Qaribullah | And it (the Koran) warns those who say: 'Allah has taken a son. ' |
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| George Sale | And that He should warn those who say, God hath begotten issue; |
| JM Rodwell | And that it may warn those who say, "God hath begotten a Son." |
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| Asad | Furthermore, [this divine writ is meant] to warn all those who assert, "God has taken unto Himself a son." |
| 18:5 مالهم به من علم ولا لابائهم كبرت كلمة تخرج من افواههم ان يقولون الا كذبا |
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| Transliteration | Ma lahum bihi min AAilmin wala li-aba-ihim kaburat kalimatan takhruju min afwahihim in yaqooloona illa kathiban |
| Literal | Nothing from knowledge (is) to them with it (they have no knowledge of it) and nor to their fathers, a word/speech/sermon became big (that) emerges from their mouths, that they say except lies/denials/falsifications (about God). |
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| Yusuf Ali | No knowledge have they of such a thing, nor had their fathers. It is a grievous thing that issues from their mouths as a saying what they say is nothing but falsehood! |
| Pickthal | (A thing) whereof they have no knowledge, nor (had) their fathers, Dreadful is the word that cometh out of their mouths. They speak naught but a lie. |
| Arberry | they have no knowledge of it, they nor their fathers; a monstrous word it is, issuing out of their mouths; they say nothing but a lie. |
| Shakir | They have no knowledge of it, nor had their fathers; a grievous word it is that comes out of their mouths; they speak nothing but a lie. |
| Sarwar | Neither they nor their fathers had any knowledge of such utterance (that God has begotten a son). Whatever they say about (this matter) is vicious blasphemy and plain lies. |
| Khalifa | They possess no knowledge about this, nor did their parents. What a blasphemy coming out of their mouths! What they utter is a gross lie. |
| Hilali/Khan | No knowledge have they of such a thing, nor had their fathers. Mighty is the word that comes out of their mouths (i.e. He begot (took) sons and daughters). They utter nothing but a lie. |
| H/K/Saheeh | They have no knowledge of it, nor had their fathers. Grave is the word that comes out of their mouths; they speak not except a lie. |
| Malik | They have no knowledge about it, nor did their forefathers, this is a monstrous word that comes from their mouths. They speak nothing but a lie.[5] |
| QXP | No knowledge whatsoever have they of Him, and neither did their forefathers. An outrageous statement it is that comes out of their mouths, and nothing but falsehood do they utter! |
| Maulana Ali | They have no knowledge of it, nor had their fathers. Grievous is the word that comes out of their mouths. They speak nothing but a lie. |
| Free Minds | They have no knowledge of this, nor do their fathers. Tremendous indeed is the word coming out of their mouths. They are but saying a lie! |
| Qaribullah | . Surely, of this they have no knowledge, neither they nor their fathers; it is a monstrous word that comes from their mouths, they say nothing but a lie. |
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| George Sale | of which matter they have no knowledge, neither had their fathers. A grievous saying it is, which proceedeth from their mouths: They speak no other than a lie. |
| JM Rodwell | No knowledge of this have either they or their fathers! A grievous saying to come out of their mouths! They speak no other than a lie! |
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| Asad | No knowledge whatever have they of Him, and neither had their forefathers: dreadful -is this saying that comes out of their mouths, [and] nothing but falsehood do they utter! |
| 18:6 فلعلك باخع نفسك على اثارهم ان لم يؤمنوا بهذا الحديث اسفا |
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| Transliteration | FalaAAallaka bakhiAAun nafsaka AAala atharihim in lam yu/minoo bihatha alhadeethi asafan |
| Literal | So maybe/perhaps you (are) exhausting/destroying yourself from anger sorrowfully/angrily on their tracks , if they do not believe with this the information/speech. |
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| Yusuf Ali | Thou wouldst only, perchance, fret thyself to death, following after them, in grief, if they believe not in this Message. |
| Pickthal | Yet it may be, if they believe not in this statement, that thou (Muhammad) wilt torment thy soul with grief over their footsteps. |
| Arberry | Yet perchance, if they believe not in this tiding, thou wilt consume thyself, following after them, of grief. |
| Shakir | Then maybe you will kill yourself with grief, sorrowing after them, if they do not believe in this announcement. |
| Sarwar | Perhaps you will destroy yourself out of grief because they disbelieve this Book. |
| Khalifa | You may blame yourself on account of their response to this narration, and their disbelieving in it; you may be saddened. |
| Hilali/Khan | Perhaps, you, would kill yourself (O Muhammad SAW) in grief, over their footsteps (for their turning away from you), because they believe not in this narration (the Quran). |
| H/K/Saheeh | Then perhaps you would kill yourself through grief over them, [O Muúammad], if they do not believe in this message, [and] out of sorrow. |
| Malik | O Muhammad! You probably will kill yourself in grief over them, if they do not believe in this Message (The Qur'an).[6] |
| QXP | (O Messenger) Should you (in your compassion) grieve yourself to death if they are not willing to believe in this Message? |
| Maulana Ali | Then maybe thou wilt kill thyself with grief, sorrowing after them, if they believe not in this announcement. |
| Free Minds | Perhaps you will torment yourself in grief over them, because they will not believe in this saying at all. |
| Qaribullah | Yet perchance, if they do not believe in this tiding, you will consume yourself with grief and follow after them. |
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| George Sale | Peradventure thou wilt kill thy self with grief after them, out of thy earnest zeal for their conversion, if they believe not in this new revelation of the Koran. |
| JM Rodwell | And haply, if they believe not in this new revelation, thou wilt slay thyself, on their very footsteps, out of vexation. |
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| Asad | But wouldst thou, perhaps,' torment thyself to death with grief over them if they are not willing to believe in this message ?° |
| 18:7 انا جعلنا ماعلى الارض زينة لها لنبلوهم ايهم احسن عملا |
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| Transliteration | Inna jaAAalna ma AAala al-ardi zeenatan laha linabluwahum ayyuhum ahsanu AAamalan |
| Literal | We have made/put what (is) on the earth/Planet Earth (as) decoration/beauty for it, to test them which of them (is) better (in) a deed . |
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| Yusuf Ali | That which is on earth we have made but as a glittering show for the earth, in order that We may test them - as to which of them are best in conduct. |
| Pickthal | Lo! We have placed all that is on the earth as an ornament thereof that We may try them: which of them is best in conduct. |
| Arberry | We have appointed all that is on the earth for an adornment for it, and that We may try which of them is fairest in works; |
| Shakir | Surely We have made whatever is on the earth an embellishment for it, so that We may try them (as to) which of them is best in works. |
| Sarwar | We have caused earthly things to seem attractive so that We can see who will excel in good deeds. |
| Khalifa | We have adorned everything on earth, in order to test them, and thus distinguish those among them who work righteousness. |
| Hilali/Khan | Verily! We have made that which is on earth as an adornment for it, in order that We may test them (mankind) as to which of them are best in deeds. (i.e.those who do good deeds in the most perfect manner, that means to do them (deeds) totally for Allahs sake and in accordance to the legal ways of the Prophet SAW ). |
| H/K/Saheeh | Indeed, We have made that which is on the earth adornment for it that We may test them [as to] which of them is best in deed. |
| Malik | We have decked the earth with all kinds of ornaments to test the people and to see which of them do the best deeds.[7] |
| QXP | (We never ordained asceticism for mankind. It was something they invented (57:27)). Behold, We have Willed the earth to be pleasingly decorated. We make it a test for people to see for themselves as to which of them lives a balanced life. (18:30-31), (18:46), (67:2). |
| Maulana Ali | Surely We have made whatever is on the earth an embellishment for it, so that We may try which of them is best in works. |
| Free Minds | We have made what is on Earth an adornment for them, so that We will test them as to who is better in deeds. |
| Qaribullah | We have appointed all that is on the earth an adornment for it, in order that We try which of them is finest in works. |
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| George Sale | Verily we have ordained whatsoever is on the earth for the ornament thereof, that we might make trial of men, and see which of them excelleth in works: |
| JM Rodwell | Verily, we have made all that is on earth as its adornment, that we might make trial who among mankind would excel in works: |
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| Asad | Behold, We have willed that all beauty on earth be a means by which We put men to a test,' [showing] which of them are best in conduct; |
| 18:8 وانا لجاعلون ماعليها صعيدا جرزا |
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| Transliteration | Wa-inna lajaAAiloona ma AAalayha saAAeedan juruzan |
| Literal | And We are making/putting (E) what (is) on it destroyed/infertile dust. |
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| Yusuf Ali | Verily what is on earth we shall make but as dust and dry soil (without growth or herbage). |
| Pickthal | And lo! We shall make all that is thereon a barren mound. |
| Arberry | and We shall surely make all that is on it barren dust. |
| Shakir | And most surely We will make what is on it bare ground without herbage. |
| Sarwar | Let it be known that We will turn all things on earth into dust. |
| Khalifa | Inevitably, we will wipe out everything on it, leaving it completely barren. |
| Hilali/Khan | And verily! We shall make all that is on it (the earth) a bare dry soil (without any vegetation or trees, etc.). |
| H/K/Saheeh | And indeed, We will make that which is upon it [into] a barren ground. |
| Malik | In the end We shall reduce all that is on it to a barren wasteland.[8] |
| QXP | And, verily, We shall reduce all that is on earth to barren dust! |
| Maulana Ali | And We shall surely make what is on it dust, without herbage. |
| Free Minds | And We will then make what is on it a barren wasteland. |
| Qaribullah | We will surely reduce all that is on it to barren dust. |
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| George Sale | And we will surely reduce whatever is thereon, to dry dust. |
| JM Rodwell | But we are surely about to reduce all that is thereon to dust! |
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| Asad | and, verily, [in time] We shall reduce all that is on it to barren dust! |
| 18:9 ام حسبت ان اصحاب الكهف والرقيم كانوا من اياتنا عجبا |
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| Transliteration | Am hasibta anna as-haba alkahfi waalrraqeemi kanoo min ayatina AAajaban |
| Literal | Or (have) you thought/supposed that (E) the cave's and The Book's/inscription's owners/company , were (in) astonishment/amazement from Our verses/signs/evidences? (Did you think that the cave's and The Book's people were strange or amazing?) |
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| Yusuf Ali | Or dost thou reflect that the Companions of the Cave and of the Inscription were wonders among Our Sign? |
| Pickthal | Or deemest thou that the People of the Cave and the Inscription are a wonder among Our portents? |
| Arberry | Or dost thou think the Men of the Cave and Er-Rakeem were among Our signs a wonder? |
| Shakir | Or, do you think that the Fellows of the Cave and the Inscription were of Our wonderful signs? |
| Sarwar | Do you not think that the story of the Companions of the Cave and the Inscription was one of Our marvelous miracles? |
| Khalifa | Why else do you think we are telling you about the people of the cave, and the numbers connected with them? They are among our wondrous signs. |
| Hilali/Khan | Do you think that the people of the Cave and the Inscription (the news or the names of the people of the Cave) were a wonder among Our Signs? |
| H/K/Saheeh | Or have you thought that the companions of the cave and the inscription were, among Our signs, a wonder? |
| Malik | Do you think that the Companions of the Cave and of Ar- Raqeem (this may refer to the name of their dog, or the tablet on which their names were inscribed or the mountain in which the cave is situated) were among Our wonderful signs?[9] |
| QXP | Do you think that the Dwellers of the Cave, the Upholders of Raqeem (the Inscribed Gospel) (were some supernatural beings) more wondrous than Our other signs? (Nay, strange legends became famous about them). |
| Maulana Ali | Or, thinkest thou that the companions of the Cave and the Inscription were of Our wonderful signs? |
| Free Minds | Did you perceive that the dwellers of the cave and the numbers related were of Our wondrous signs? |
| Qaribullah | Or, do you think the companions of the Cave and the tomb stone were a wonder among Our signs? |
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| George Sale | Dost thou consider that the companions of the cave, and Al Rakim, were one of our signs, and a great miracle? |
| JM Rodwell | Hast thou reflected that the Inmates of THE CAVE and of Al Rakim were on our wondrous signs? |
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| Asad | [AND SINCE the life of this world is but a test,]° dost thou [really] think that [the parable of] the Men of the Cave and of [their devotion to] the scriptures could be deemed more wondrous than any [other] of Our messages? |
| 18:10 اذ اوى الفتية الى الكهف فقالوا ربنا اتنا من لدنك رحمة وهيئ لنا من امرنا رشدا |
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| Transliteration | Ith awa alfityatu ila alkahfi faqaloo rabbana atina min ladunka rahmatan wahayyi/ lana min amrina rashadan |
| Literal | When the youths/servants took shelter/refuge to (in) the cave , so they said: "Our Lord give/bring us from at You mercy and prepare/make possible for us from our matter/affair (a) correct/right guidance." |
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| Yusuf Ali | Behold, the youths betook themselves to the Cave: they said, "Our Lord! bestow on us Mercy from Thyself, and dispose of our affair for us in the right way!" |
| Pickthal | When the young men fled for refuge to the Cave and said: Our Lord! Give us mercy from Thy presence, and shape for us right conduct in our plight. |
| Arberry | When the youths took refuge in the Cave saying, 'Our lord, give us mercy from Thee, and furnish us with rectitude in our affair.' |
| Shakir | When the youths sought refuge in the cave, they said: Our Lord! grant us mercy from Thee, and provide for us a right course in our affair. |
| Sarwar | When the youth sought refuge in the cave they prayed "Lord, grant us mercy and help us to get out of this trouble in a righteous way". |
| Khalifa | When the youths took refuge in the cave, they said, "Our Lord, shower us with Your mercy, and bless our affairs with Your guidance." |
| Hilali/Khan | (Remember) when the young men fled for refuge (from their disbelieving folk) to the Cave, they said: "Our Lord! Bestow on us mercy from Yourself, and facilitate for us our affair in the right way!" |
| H/K/Saheeh | [Mention] when the youths retreated to the cave and said, "Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance." |
| Malik | When those young men took refuge in the cave, they said "Our Lord! Have mercy on us from Yourself and guide us out of our ordeal."[10] |
| QXP | As they fled for refuge to the Cave (outside Ephesus), they prayed, "Our Lord! Bestow on us Grace from Yourself and endow us with insight into the right (and wrong) of all situations. |
| Maulana Ali | When the youths sought refuge in the Cave, they said: Our Lord, grant us mercy from Thyself, and provide for us a right course in our affair. |
| Free Minds | When the youths hid in the cave, and they said: "Our Lord, bring us a mercy from Yourself, and help us in our affair!" |
| Qaribullah | When the youths sought refuge in the Cave, they said: 'Lord give us from Your Mercy and furnish us with rectitude in our affair. ' |
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| George Sale | When the young men took refuge in the cave, they said, O Lord, grant us mercy from before thee, and dispose our business for us to a right issue. |
| JM Rodwell | When the youths betook them to the cave they said, "O our Lord! grant us mercy from before thee, and order for us our affair aright." |
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| Asad | When those youths took refuge in the cave, they prayed: "O our Sustainer! Bestow on us grace from Thyself, and endow us, whatever our [outward] condition, with consciousness of what is right!" |
| 18:11 فضربنا على اذانهم في الكهف سنين عددا |
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| Transliteration | Fadarabna AAala athanihim fee alkahfi sineena AAadadan |
| Literal | So We stamped/resided/palpitated (refer to in dictionary) on their ears in the cave numerous years. |
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| Yusuf Ali | Then We draw (a veil) over their ears, for a number of years, in the Cave, (so that they heard not): |
| Pickthal | Then We sealed up their hearing in the Cave for a number of years. |
| Arberry | Then We smote their ears many years in the Cave. |
| Shakir | So We prevented them from hearing in the cave for a number of years. |
| Sarwar | We sealed their ears in the cave for a number of years. |
| Khalifa | We then sealed their ears in the cave for a predetermined number of years. |
| Hilali/Khan | Therefore We covered up their (sense of) hearing (causing them, to go in deep sleep) in the Cave for a number of years. |
| H/K/Saheeh | So We cast [a cover of sleep] over their ears within the cave for a number of years. |
| Malik | So We put upon their ears a cover (put them into a deep sleep) for a number of years in the cave,[11] |
| QXP | And thereupon We veiled their ears in the Cave for some years. (They remained isolated, hiding from the soldiers of Emperor Decius during his reign, 249-251 C.E.). |
| Maulana Ali | So We prevented them from hearing in the Cave for a number of years, |
| Free Minds | So We sealed upon their ears in the cave for a number of years. |
| Qaribullah | For many years We sealed up their hearing in the Cave, |
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| George Sale | Wherefore We struck their ears with deafness, so that they slept without disturbance in the cave for a great number of years: |
| JM Rodwell | Then struck we upon their ears with deafness in the cave for many a year: |
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| Asad | And thereupon We veiled their ears in the cave9 for many a year, |
| 18:12 ثم بعثناهم لنعلم اي الحزبين احصى لما لبثوا امدا |
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| Transliteration | Thumma baAAathnahum linaAAlama ayyu alhizbayni ahsa lima labithoo amadan |
| Literal | Then We sent/resurrected/revived them to know which (of) the two groups/parties (is) more counting/controlling to what time they remained/waited . |
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| Yusuf Ali | Then We roused them, in order to test which of the two parties was best at calculating the term of years they had tarried! |
| Pickthal | And afterward We raised them up that We might know which of the two parties would best calculate the time that they had tarried. |
| Arberry | Afterwards. We raised them up again, that We might know which of the two parties would better calculate the while they had tarried. |
| Shakir | Then We raised them up that We might know which of the two parties was best able to compute the time for which they remained. |
| Sarwar | Then We roused them to find out which of the party had the correct account of the duration of their sleep in the cave. |
| Khalifa | Then we resurrected them to see which of the two parties could count the duration of their stay therein. |
| Hilali/Khan | Then We raised them up (from their sleep), that We might test which of the two parties was best at calculating the time period that they had tarried. |
| H/K/Saheeh | Then We awakened them that We might show which of the two factions was most precise in calculating what [extent] they had remained in time. |
| Malik | and then awakened them to find out which of the two parties (believers and nonbelievers who were arguing about the fact of life after death) could best tell the length of their stay.[12] |
| QXP | And then We caused them to rise (out of the Cave). We let them know for themselves which of the two groups, (the young men with their friends in town, or their opponents), had better availed the time. (The Dwellers of the Cave had maintained secret communication with like-minded people in Ephesus). |
| Maulana Ali | Then We raised them up that We might know which of the two parties was best able to calculate the time for which they remained. |
| Free Minds | Then We sent them to know which of the two groups had remained for as long as they stayed. |
| Qaribullah | and thereafter We revived them to find out which of the two parties could best calculate the length of their stay. |
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| George Sale | Then We awaked them, that We might know which of the two parties was more exact in computing the space which they had remainded there. |
| JM Rodwell | Then we awaked them that we might know which of the two parties could best reckon the space of their abiding. |
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| Asad | and then We awakened them:` [and We did all this] so that We might mark out [to the world]" which of the two points of view showed a better comprehension of the time-span during which they had remained in this state. ' |
| 18:13 نحن نقص عليك نباهم بالحق انهم فتية امنوا بربهم وزدناهم هدى |
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| Transliteration | Nahnu naqussu AAalayka nabaahum bialhaqqi innahum fityatun amanoo birabbihim wazidnahum hudan |
| Literal | We narrate/inform on (to) you their information/news with the truth , that they truly are youths/servants , they believed with their Lord, and We increased them guidance. |
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| Yusuf Ali | We relate to thee their story in truth: they were youths who believed in their Lord, and We advanced them in guidance: |
| Pickthal | We narrate unto thee their story with truth. Lo! they were young men who believed in their Lord, and We increased them in guidance. |
| Arberry | We will relate to thee their tidings truly. They were youths who believed in their Lord, and We increased them in guidance. |
| Shakir | We relate to you their story with the truth; surely they were youths who believed in their Lord and We increased them in guidance. |
| Sarwar | We tell you this story for a genuine purpose. They were young people who believed in their Lord and We gave them further guidance. |
| Khalifa | We narrate to you their history, truthfully. They were youths who believed in their Lord, and we increased their guidance. |
| Hilali/Khan | We narrate unto you (O Muhammad SAW) their story with truth: Truly! They were young men who believed in their Lord (Allah), and We increased them in guidance. |
| H/K/Saheeh | It is We who relate to you, [O Muúammad], their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance. |
| Malik | Now We tell you their real story. They were young men who believed in their Lord, and on them We had bestowed Our guidance.[13] |
| QXP | And now (contrary to hearsay) We shall relate to you (O Prophet) their true history. Behold, they were young men who truly believed in their Lord and We increased them in guidance. |
| Maulana Ali | We relate to thee their story with truth. Surely they were youths who believed in their Lord and We increased them in guidance. |
| Free Minds | We narrate to you their news with truth. They were youths who believed in their Lord, and We increased them in guidance. |
| Qaribullah | In truth We tell to you their news. They were young men who believed in their Lord, and We increased them in guidance. |
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| George Sale | We will relate unto thee their history with truth. Verily they were young men who had believed in their Lord; and We had abundantly directed them: |
| JM Rodwell | We will relate to thee their tale with truth. They were youths who had believed in their Lord, and in guidance had we increased them; |
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| Asad | [And now] We shall truly relate to thee their story:" Behold, they were young men who had attained to faith in their Sustainer: and [so] We deepened their consciousness of the right way" |
| 18:14 وربطنا على قلوبهم اذ قاموا فقالوا ربنا رب السماوات والارض لن ندعوا من دونه الها لقد قلنا اذا شططا |
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| Transliteration | Warabatna AAala quloobihim ith qamoo faqaloo rabbuna rabbu alssamawati waal-ardi lan nadAAuwa min doonihi ilahan laqad qulna ithan shatatan |
| Literal | And We strengthened/braced , on their hearts/minds , when they stood/kept up , so they said: "Our Lord, Lord (of) the skies/space and the earth/Planet Earth, we will never/not call from other than Him, a god, (what) we had then said (is) being unjust/excess of the limit ." |
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| Yusuf Ali | We gave strength to their hearts: Behold, they stood up and said: "Our Lord is the Lord of the heavens and of the earth: never shall we call upon any god other than Him: if we did, we should indeed have uttered an enormity! |
| Pickthal | And We made firm their hearts when they stood forth and said: Our Lord is the Lord of the heavens and the earth. We cry unto no Allah beside Him, for then should we utter an enormity. |
| Arberry | And We strengthened their hearts, when they stood up and said, 'Our Lord is the Lord of the heavens and earth; we will not call upon any god, apart from Him, or then we had spoken outrage. |
| Shakir | And We strengthened their hearts with patience, when they stood up and said: Our Lord is the Lord of the heavens and the earth; we will by no means call upon any god besides Him, for then indeed we should have said an extravagant thing. |
| Sarwar | We strengthened their hearts when they stood up against the idols and said, "Our Lord is the Lord of the heavens and the earth. We shall never worship anyone other than Him lest we commit blasphemy. |
| Khalifa | We strengthened their hearts when they stood up and proclaimed: "Our only Lord is the Lord of the heavens and the earth. We will never worship any other god beside Him. Otherwise, we would be far astray. |
| Hilali/Khan | And We made their hearts firm and strong (with the light of Faith in Allah and bestowed upon them patience to bear the separation of their kith and kin and dwellings, etc.) when they stood up and said: "Our Lord is the Lord of the heavens and the earth, never shall we call upon any ilah (god) other than Him; if we did, we should indeed have uttered an enormity in disbelief. |
| H/K/Saheeh | And We made firm their hearts when they stood up and said, "Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression. |
| Malik | We put courage in their hearts when they stood up and declared: "Our Lord is the Lord of the heavens and the earth, we shall never appeal to any other deity except Him, for if we do, we shall be saying something improper.[14] |
| QXP | We strengthened their hearts, and they took a firm stand. They said to one another, "Our only Lord is the Sustainer of the heavens and the earth. Never shall we submit to any 'authority' other than Him. If we did or even uttered such wrong, we would be splitting our own personalities." |
| Maulana Ali | And We strengthened their hearts when they stood up and said: Our Lord is the Lord of the heavens and the earth; we call upon no god beside Him, for then indeed we should utter an enormity. |
| Free Minds | And We made firm their hearts when they stood and said: "Our Lord, the Lord of heavens and Earth, we will not call besides Him any god. If we have done so then it was in error." |
| Qaribullah | We strengthened their hearts when they stood up and said: 'Our Lord is the Lord of the heavens and the earth. We will call on no other god except Him; (for if we did), we would have spoken outrageously (in disbelief), |
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| George Sale | And We fortified their hearts with constancy when they stood before the tyrant; and they said, our Lord is the Lord of heaven and earth: We will by no means call on any god besides Him; for then should we surely utter an extravagance. |
| JM Rodwell | And we had made them stout of heart, when they stood up and said, "Our Lord is Lord of the Heavens and of the Earth: we will call on no other God than Him; for in that case we had said a thing outrageous. |
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| Asad | and endowed their hearts with strength, so that they stood up" and said [to one another]: "Our Sustainer is the Sustainer of the heavens and the earth. Never shall we invoke any deity other than Him: [if we did,] we should indeed have uttered an enormity! |
| 18:15 هؤلاء قومنا اتخذوا من دونه الهة لولاياتون عليهم بسلطان بين فمن اظلم ممن افترى على الله كذبا |
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| Transliteration | Haola-i qawmuna ittakhathoo min doonihi alihatan lawla ya/toona AAalayhim bisultanin bayyinin faman athlamu mimmani iftara AAala Allahi kathiban |
| Literal | Those (are) Our nation they took from other than Him gods, if only they come on them with a proof/authority , clear/shown/explained, so who (is) more unjust/oppressive than who fabricated/cut and split on (about) God lies/denials/falsifications? |
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| Yusuf Ali | "These our people have taken for worship gods other than Him: why do they not bring forward an authority clear (and convincing) for what they do? Who doth more wrong than such as invent a falsehood against Allah? |
| Pickthal | These, our people, have chosen (other) gods beside Him though they bring no clear warrant (vouchsafed) to them. And who doth greater wrong than he who inventeth a lie concerning Allah? |
| Arberry | These our people have taken to them other gods, apart from Him. Ah, if only they would bring some clear authority regarding them! But who does greater evil than he who forges against God a lie? |
| Shakir | These our people have taken gods besides Him; why do they not produce any clear authority in their support? Who is then more unjust than he who forges a lie against Allah? |
| Sarwar | Our people have considered other things equal to God. Why cannot they present clear proof in support of their claim. Who is more unjust than one who invents falsehood against God?" |
| Khalifa | "Here are our people setting up gods beside Him. If only they could provide any proof to support their stand! Who is more evil than the one who fabricates lies and attributes them to GOD? |
| Hilali/Khan | "These our people have taken for worship aliha (gods) other than Him (Allah). Why do they not bring for them a clear authority? And who does more wrong than he who invents a lie against Allah. |
| H/K/Saheeh | These, our people, have taken besides Him deities. Why do they not bring for [worship of] them a clear authority? And who is more unjust than one who invents about Allah a lie?" |
| Malik | These people of ours have taken for worship other gods besides Him; if they are right, why do they not bring forth any convincing proof of their divinity? Who is more wicked than the one who invents a lie about Allah?"[15] |
| QXP | "The people of our nation are obeying false authorities instead of Him, without any clear evidence to support their behavior. And who does greater wrong than he who invents a lie about God?" |
| Maulana Ali | These our people have taken gods beside Him. Why do they not bring clear authority for them? Who is then more unjust than he who forges a lie against Allah? |
| Free Minds | "Here are our people, they have taken gods besides Him, while they do not come with any clear authority. Who then is more wicked than one who invents lies about God?" |
| Qaribullah | These, our nation have taken to themselves gods, other than Allah. Why do they not bring some clear authority regarding them! Who does greater evil than he who forges a lie against Allah? ' |
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| George Sale | These our fellow people have taken other gods, besides Him; although they bring no demonstrative argument for them: And who is more unjust than he who deviseth a lie concerning God? |
| JM Rodwell | These our people have taken other gods beside Him, though they bring no clear proof for them; but, who more iniquitous than he who forgeth a lie of God? |
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| Asad | These people of ours have taken to worshipping [other] deities instead of Him, without being able to" adduce any reasonable evidence in support of their beliefs;' and who could be more wicked than he who invents a lie about God?'a |
| 18:16 واذا اعتزلتموهم ومايعبدون الا الله فاووا الى الكهف ينشر لكم ربكم من رحمته ويهيئ لكم من امركم مرفقا |
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| Transliteration | Wa-ithi iAAtazaltumoohum wama yaAAbudoona illa Allaha fa/woo ila alkahfi yanshur lakum rabbukum min rahmatihi wayuhayyi/ lakum min amrikum mirfaqan |
| Literal | And when you separated/isolated/withdrew yourselves from them and what they worship, except God, so takeshelter/refuge to the cave , your Lord spreads/extends for you from His mercy, and He prepares/makes possible for you from your matter/affair convenience/benefit/help. |
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| Yusuf Ali | "When ye turn away from them and the things they worship other than Allah, betake yourselves to the Cave: Your Lord will shower His mercies on you and disposes of your affair towards comfort and ease." |
| Pickthal | And when ye withdraw from them and that which they worship except Allah, then seek refuge in the Cave; your Lord will spread for you of His mercy and will prepare for you a pillow in your plight. |
| Arberry | So, when you have gone apart from them and that they serve, excepting God, take refuge in the Cave, and your Lord will unfold to you of His mercy, and will furnish -- you with a gentle issue of your affair.' |
| Shakir | And when you forsake them and what they worship save Allah, betake yourselves for refuge to the cave; your Lord will extend to you largely of His mercy and provide for you a profitable course in your affair. |
| Sarwar | (They were told), "Now that you have abandoned them and what they worship instead of God, seek refuge in the cave. God will, certainly, grant you mercy and provide you with help to safely get out of this trouble." |
| Khalifa | "Since you wish to avoid them, and their worshiping of other than GOD, let us take refuge in the cave. May your Lord shower you with His mercy and direct you to the right decision." |
| Hilali/Khan | (The young men said to one another): "And when you withdraw from them, and that which they worship, except Allah, then seek refuge in the Cave, your Lord will open a way for you from His Mercy and will make easy for you your affair (i.e. will give you what you will need of provision, dwelling, etc.)." |
| H/K/Saheeh | [The youths said to one another], "And when you have withdrawn from them and that which they worship other than Allah, retreat to the cave. Your Lord will spread out for you of His mercy and will prepare for you from your affair facility. |
| Malik | Then in their mutual consultation they said: Now that we have withdrawn from them and denounced those deities whom they worship beside Allah, let us take refuge in some cave; our Lord will extend to us His mercy and facilitate us in disposing of our affairs."[16] |
| QXP | The young men conferred (with their friends, and among themselves), "Hence, now that you have withdrawn from them and all their submission instead of God, then seek refuge in the Cave. God will shower you with His Grace, and will set your affairs towards ease." |
| Maulana Ali | And when you withdraw from them and what they worship save Allah, take refuge in the Cave; your Lord will spread forth for you of His mercy, and provide for you a profitable course in your affair. |
| Free Minds | So when you withdraw from them and what they serve besides God, seek refuge in the cave, and your Lord will distribute His mercy upon you and prepare for your problem a solution. |
| Qaribullah | When you depart from them and from what they worship, other than Allah, seek refuge in the Cave. Allah will extend His Mercy to you and will furnish you with a gentle issue of your affair. |
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| George Sale | And they said the one to the other, when ye shall separate yourselves from them, and from the deities which they worship, except God, fly into the cave: Your Lord will pour his mercy on you abundantly, and will dispose your business for you to advantage. |
| JM Rodwell | So when ye shall have separated you from them and from that which they worship beside God, then betake you to the cave: Your Lord will unfold his mercy to you, and will order your affairs for you for the best." |
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| Asad | Hence, now that you have withdrawn from them and from all that they worship instead of God, take refuge in that cave: God will spread His grace over you, and will endow you - whatever your [outward] condition - with all that your souls may need!` |
| 18:17 وترى الشمس اذا طلعت تزاور عن كهفهم ذات اليمين واذا غربت تقرضهم ذات الشمال وهم في فجوة منه ذلك من ايات الله من يهد الله فهو المهتد ومن يضلل فلن تجد له وليا مرشدا |
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| Transliteration | Watara alshshamsa itha talaAAat tazawaru AAan kahfihim thata alyameeni wa-itha gharabat taqriduhum thata alshshimali wahum fee fajwatin minhu thalika min ayati Allahi man yahdi Allahu fahuwa almuhtadi waman yudlil falan tajida lahu waliyyan murshidan |
| Literal | And you see the sun when it rose/ascended/appeared, it bends and curves/visits on their cave that of the right, and when it departed/declined/set, it parallels/crosses/passes them that of the left, and they are in an opening from it; that (is) from God's verses/signs/evidences; whom God guides so he is the guided, and whom He misguides/who misguides (others) so you will never/not find for him a guardian/ally a correct/right guide. |
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| Yusuf Ali | Thou wouldst have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the open space in the midst of the Cave. Such are among the Signs of Allah: He whom Allah, guides is rightly guided; but he whom Allah leaves to stray,- for him wilt thou find no protector to lead him to the Right Way. |
| Pickthal | And thou mightest have seen the sun when it rose move away from their cave to the right, and when it set go past them on the left, and they were in the cleft thereof. That was (one) of the portents of Allah. He whom Allah guideth, he indeed is led aright, and he whom He sendeth astray, for him thou wilt not find a guiding friend. |
| Arberry | And thou mightest have seen the sun, when it rose, inclining from their Cave towards the right, and, when it set, passing them by on the left, while they were in a broad fissure of the Cave. That was one of God's signs; whomsoever God guides, he is rightly guided, and whomsoever He leads astray, thou wilt not find for him a protector to direct. |
| Shakir | And you might see the sun when it rose, decline from their cave towards the right hand, and when it set, leave them behind on the left while they were in a wide space thereof. This is of the signs of Allah; whomsoever Allah guides, he is the rightly guided one, and whomsoever He causes to err, you shall not find for him any friend to lead (him) aright. |
| Sarwar | No sunlight could reach them during their sleep in the cave. One could see the rising sun decline to the right of their cave and the setting sun move its way to the left whilst they were sleeping in an opening of the cave. This is one of the miracles of God. Whomever God guides receives the right guidance and you will never find a guardian or guide for those whom He causes to go astray. |
| Khalifa | You could see the sun when it rose coming from the right side of their cave, and when it set, it shone on them from the left, as they slept in the hollow thereof. This is one of GOD's portents. Whomever GOD guides is the truly guided one, and whomever He sends astray, you will not find for him a guiding teacher. |
| Hilali/Khan | And you might have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the midst of the Cave. That is (one) of the Ayat (proofs, evidences, signs) of Allah. He whom Allah guides, is rightly guided; but he whom He sends astray, for him you will find no Walee (guiding friend) to lead him (to the right Path). |
| H/K/Saheeh | And [had you been present], you would see the sun when it rose, inclining away from their cave on the right, and when it set, passing away from them on the left, while they were [laying] within an open space thereof. That was from the signs of Allah. He whom Allah guides is the [rightly] guided, but he whom He leaves astray never will you find for him a protecting guide. |
| Malik | If you could look at them in the cave, it would appear to you that the rising sun declines to the right of their cavern, and as it sets, passes them on the left, while they lay in an open space in between. This is from the signs of Allah. He whom Allah guides is rightly guided; but he whom He lets go astray, you will find no guardian to lead him to the Right Way.[17] |
| QXP | And you might have seen the sun rising on the right side of the Cave, and set, aside from them, on the left while they lived on in that spacious chamber. (The Cave lay North South and while it was roomy from inside its entrance was small). It is a sign of Allah that (He arranged for them excellent camouflage and) whom Allah guides is the rightly guided, and whom He lets go astray for violating the Divine Laws of guidance, for such, you will find no protector who would point out the right way. |
| Maulana Ali | And thou mightest see the sun, when it rose, decline from their Cave to the right, and when it set leave them behind on the left, while they were in a wide space thereof. This is the signs of Allah. He whom Allah guides, he is on the right way; and whom He leaves in error, thou wilt not find for him a friend to guide aright. |
| Free Minds | And you see the sun when it rises, it visits their cave from the right, and when it sets, it touches them from the left, while they are in an enclosure from it. That is from God's signs. Whomever God guides is the guided one, and whomever He misguides, you will not find for him any ally to lead. |
| Qaribullah | You might have seen the rising sun incline towards the right of their Cave, and, as it set go past them on the left, while they stayed within an open space in the Cave. That was one of the signs of Allah. He whom Allah guides is rightly guided; but he whom He leads astray you shall not find for him a guardian to guide him. |
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| George Sale | And thou mightest have seen the sun, when it had risen, to decline from their cave towards the right hand; and when it went down, to leave them on the left hand: And they were in the spacious part of the cave. This was one of the signs of God. Whomsoever God shall direct, he shall be rightly directed; and whomsoever He shall cause to err, thou shalt not find any to defend or to direct. |
| JM Rodwell | And thou mightest have seen the sun when it arose, pass on the right of their cave, and when it set, leave them on the left, while they were in its spacious chamber. This is one of the signs of God. Guided indeed is he whom God guideth; but for him whom He |
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| Asad | And [for many a year] thou might have seen the sun, on its rising, incline away from their cave on the right, and, on its setting, turn aside from them on the left, while they lived on in that spacious chamber,`° [bearing witness to] this of God's messages: He whom God guides, he alone has found the right way; whereas for him whom He lets go astray thou canst never find any protector who would point out the right way. |
| 18:18 وتحسبهم ايقاظا وهم رقود ونقلبهم ذات اليمين وذات الشمال وكلبهم باسط ذراعيه بالوصيد لو اطلعت عليهم لوليت منهم فرارا ولملئت منهم رعبا |
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| Transliteration | Watahsabuhum ayqathan wahum ruqoodun wanuqallibuhum thata alyameeni wathata alshshimali wakalbuhum basitun thiraAAayhi bialwaseedi lawi ittalaAAta AAalayhim lawallayta minhum firaran walamuli/ta minhum ruAAban |
| Literal | And you think/suppose them (to be) awake/alert, and they are asleep/lying down, and We turn them/turn them around that of the right (side), and that of the left (side), and their dog (is) spreading/extending its two arms (paws) at the cave/doorstep/mountain , if you saw/looked on/over them you would have turned away from them escaping/fleeing/running away, and you would have been filled (by) terror/fright from them. |
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| Yusuf Ali | Thou wouldst have deemed them awake, whilst they were asleep, and We turned them on their right and on their left sides: their dog stretching forth his two fore-legs on the threshold: if thou hadst come up on to them, thou wouldst have certainly turned back from them in flight, and wouldst certainly have been filled with terror of them. |
| Pickthal | And thou wouldst have deemed them waking though they were asleep, and We caused them to turn over to the right and the left, and their dog stretching out his paws on the threshold. If thou hadst observed them closely thou hadst assuredly turned away from them in flight, and hadst been filled with awe of them. |
| Arberry | Thou wouldst have thought them awake, as they lay sleeping, while We turned them now to the right, now to the left,' and their dog 'stretching its paws on the threshold. Hadst thou observed them surely thou wouldst have .turned thy back on them in flight, and been filled with terror of them. |
| Shakir | And you might think them awake while they were asleep and We turned them about to the right and to the left, while their dog (lay) outstretching its paws at the entrance; if you looked at them you would certainly turn back from them in flight, and you would certainly be filled with awe because of them. |
| Sarwar | One would think them (the youths) awake while, in fact, they were sleeping. We turned their bodies from right to left and their dog stretched its front legs on the ground. Had one looked them over, he would have run away from them in terror. |
| Khalifa | You would think that they were awake, when they were in fact asleep. We turned them to the right side and the left side, while their dog stretched his arms in their midst. Had you looked at them, you would have fled from them, stricken with terror. |
| Hilali/Khan | And you would have thought them awake, while they were asleep. And We turned them on their right and on their left sides, and their dog stretching forth his two forelegs at the entrance (of the Cave or in the space near to the entrance of the Cave (as a guard at the gate)). Had you looked at them, you would certainly have turned back from them in flight, and would certainly have been filled with awe of them. |
| H/K/Saheeh | And you would think them awake, while they were asleep. And We turned them to the right and to the left, while their dog stretched his forelegs at the entrance. If you had looked at them, you would have turned from them in flight and been filled by them with terror. |
| Malik | If you could see them, you might have thought them awake, though they were asleep. We turned them about to their right and left sides, while their dog lay stretched out with his forepaws at the entrance. Had you looked at them you would have certainly turned your back and their sight would have made you flee in terror.[18] |
| QXP | You would have deemed that they were awake, even when they slept. (They remained alert round the clock). We caused them to frequently change their positions right and left. They had a faithful dog to guard the entrance, with its four paws outstretched, ready to hunt for them. The whole environment was awe-inspiring. Had you come upon them suddenly, you would have turned away from them in flight in awe. |
| Maulana Ali | And thou mightest think them awake while they were asleep, and We turned them about to the right and to the left, with their dog outstretching its paws at the entrance. If thou didst look at them, thou wouldst turn back from them in flight, and thou wouldst be filled with awe because of them. |
| Free Minds | And you would think they are awake while they are asleep. And We turn them on the right-side and on the left-side, and their dog has his legs outstretched in their midst. If you looked upon them you would have run away from them and you would have been filled with terror from them! |
| Qaribullah | You might have thought them awake, though they were sleeping. We turned them about to the right and to the left, while their dog stretched its paws at the entrance. Had you seen them you would surely have become filled with terror and turned your back on them in flight. |
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| George Sale | And thou wouldst have judged them to have been awake, while they were sleeping; and We caused them to turn themselves to the right hand, and to the left. And their dog stretched forth his fore-legs in the mouth of the cave: If thou hadst come suddenly upon them, verily thou wouldest have turned thy back and fled from them, and thou wouldest have been filled with fear at the sight of them. |
| JM Rodwell | And thou wouldst have deemed them awake, though they were sleeping: and we turned them to the right and to the left. And in the entry lay their dog with paws outstretched. Hadst thou come suddenly upon them, thou wouldst surely have turned thy back on them |
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| Asad | And thou wouldst have thought that they were awake, whereas they lay asleep. And We caused them to turn over repeatedly, now to the right, now to the left; and their dog [lay] on the threshold, its forepaws outstretched. Hadst thou come upon them [unprepared], thou wouldst surely have turned away from them in flight, and wouldst surely have been filled with awe of them." |
| 18:19 وكذلك بعثناهم ليتساءلوا بينهم قال قائل منهم كم لبثتم قالوا لبثنا يوما او بعض يوم قالوا ربكم اعلم بما لبثتم فابعثوا احدكم بورقكم هذه الى المدينة فلينظر ايها ازكى طعاما فلياتكم برزق منه وليتلطف ولايشعرن بكم احدا |
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| Transliteration | Wakathalika baAAathnahum liyatasaaloo baynahum qala qa-ilun minhum kam labithtum qaloo labithna yawman aw baAAda yawmin qaloo rabbukum aAAlamu bima labithtum faibAAathoo ahadakum biwariqikum hathihi ila almadeenati falyanthur ayyuha azka taAAaman falya/tikum birizqin minhu walyatalattaf wala yushAAiranna bikum ahadan |
| Literal | And as/like that We sent/resurrected/revived them to ask/question each other between them, a speaker from them said: "How much (have) you stayed/remained ?" They said: "We stayed/remained a day or part of a day." They said: "Your Lord (is) more knowledgeable with what you stayed/remained , so send one of you with this your paper/money to the city/town so he looks/watches/waits (E) which/what (is a) more pure/correct food, so he comes to you with a provision/means of livelihood from it, and (he) should be courteous/polite , and do not make anyone feel/know/sense with (about) you." |
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| Yusuf Ali | Such (being their state), we raised them up (from sleep), that they might question each other. Said one of them, "How long have ye stayed (here)?" They said, "We have stayed (perhaps) a day, or part of a day." (At length) they (all) said, "Allah (alone) knows best how long ye have stayed here.... Now send ye then one of you with this money of yours to the town: let him find out which is the best food (to be had) and bring some to you, that (ye may) satisfy your hunger therewith: And let him behave with care and courtesy, and let him not inform any one about you. |
| Pickthal | And in like manner We awakened them that they might question one another. A speaker from among them said: How long have ye tarried? They said: We have tarried a day or some part of a day, (Others) said: Your Lord best knoweth what ye have tarried. Now send one of you with this your silver coin unto the city, and let him see what food is purest there and bring you a supply thereof. Let him be courteous and let no man know of you. |
| Arberry | And even so We raised them up again that they might question one another. One of them said, 'How long have you tarried?' They said, 'We have tarried a day, or part of a day.' They said, 'Your Lord knows very well how long you have tarried. Now send one of you forth with this silver to the city, and let him look for which of them has purest food, and bring you provision thereof; let him be courteous, and apprise no man of you. |
| Shakir | And thus did We rouse them that they might question each other. A speaker among them said: How long have you tarried? They said: We have tarried for a day or a part of a day. (Others) said: Your Lord knows best how long you have tarried. Now send one of you with this silver (coin) of yours to the city, then let him see which of them has purest food, so let him bring you provision from it, and let him behave with gentleness, and by no means make your case known to any one: |
| Sarwar | We roused them from their sleep so that they would question each other about their stay in the cave. One of them said, "How long do you think we have stayed here?" They replied, "A day or part of a day." They added, " Your Lord knows better how long we have stayed here. Let us send one of us with this money to the city to get some pure food so that we might eat. He should be careful so that no one will know about us. If they were to recognize us, |
| Khalifa | When we resurrected them, they asked each other, "How long have you been here?" "We have been here one day or part of the day," they answered. "Your Lord knows best how long we stayed here, so let us send one of us with this money to the city. Let him fetch the cleanest food, and buy some for us. Let him keep a low profile, and attract no attention. |
| Hilali/Khan | Likewise, We awakened them (from their long deep sleep) that they might question one another. A speaker from among them said: "How long have you stayed (here)?" They said: "We have stayed (perhaps) a day or part of a day." They said: "Your Lord (Alone) knows best how long you have stayed (here). So send one of you with this silver coin of yours to the town, and let him find out which is the good lawful food, and bring some of that to you. And let him be careful and let no man know of you. |
| H/K/Saheeh | And similarly, We awakened them that they might question one another. Said a speaker from among them, "How long have you remained [here]?" They said, "We have remained a day or part of a day." They said, Your Lord is most knowing of how long you remained. So send one of you with this silver coin of yours to the city and let him look to which is the best of food and bring you provision from it and let him be cautious. And let no one be aware of you. |
| Malik | In the same miraculous way We woke them up from sleep so that they could question one another. One of them asked: "How long have you been here?" The others answered: "Maybe we have been here for a day or part of a day." Finally they concluded: "Our Lord knows best how long we have stayed here. Anyhow let one of us go to the city with this silver coin, and let him find who has the purest food and bring us something to eat. Let him behave with caution and let him not disclose our whereabouts.[19] |
| QXP | And so, when We caused them to rise (out of the Cave), they began to ask one another (about the next step). One of them asked, "How long have you been here?" "We have been here a day or part of a day!" they answered. Finally they said, "Your Lord knows best how long. (They were so committed to their mission that they hardly noticed how the days and nights went by). Let one of you go with these silver coins to the town, and look for the best available food, and bring you some provisions. But let him exercise caution, and by no means make anyone aware of you." |
| Maulana Ali | And thus did We rouse them that they might question each other. A speaker from among them said: How long have you tarried? They said: We have tarried for a day or a part of a day. (Others) said: Your Lord knows best how long you have tarried. Now send one of you with this silver (coin) of yours to the city, then let him see what food is purest, and bring you provision from it, and let him behave with gentleness, and not make your case known to anyone. |
| Free Minds | And it was thus that We delivered them so they would ask themselves. A speaker from amongst them said: "How long have you stayed?" They said: "We stayed a day or part of a day." He said: "Your Lord is surely aware how long you stayed, so send one of you with these stamped coins of yours to the city, and let him see which is the tastiest food, and let him come with a provision of it. And let him be careful and let no one take notice of you." |
| Qaribullah | As such We revived them so that they might question one another. 'How long have you stayed here? ' asked one of them. 'We have been here a day, or part of it, ' they replied. They said: 'Your Lord knows best how long we have stayed here. Let one of you go to the city with this silver (coin) and let him search for one who has the purest food and bring provision from it. Let him be courteous, but let no one sense it is you. |
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| George Sale | And so We awaked them from their sleep, that they might ask questions of one another. One of them spake and said, how long have ye tarried here? They answered, we have tarried a day, or part of a day. The others said, your Lord, best knoweth the time ye have tarried: And now send one of you with this your money into the city, and let him see which of its inhabitants hath the best and cheapest food, and let him bring you provision from him; and let him behave circumspectly, and not discover you to any one. |
| JM Rodwell | So we awaked them that they might question one another. Said one of them, "How long have ye tarried here?" They said, "We have tarried a day or part of day." They said, "Your Lord knoweth best how long ye have tarried: Send now one of you with this your co |
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| Asad | And so, [in the course of time,] We awakened them;' and they began to ask one another [as to what had happened to them]." One of them asked: "How long have you remained thus?" [The others] answered: "We have remained thus a day, or part of a day." ' Said they [who were endowed with deeper insight]: "Your Sustainer knows best how long you have thus remained. Let, then, one of you go with these silver coins to the town, and let him find out what food is purest there, and bring you thereof [some] provisions. But let him behave with great care and by no means make anyone aware of you: |
| 18:20 انهم ان يظهروا عليكم يرجموكم او يعيدوكم في ملتهم ولن تفلحوا اذا ابدا |
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| Transliteration | Innahum in yathharoo AAalaykum yarjumookum aw yuAAeedookum fee millatihim walan tuflihoo ithan abadan |
| Literal | That they truly if they see and know of/overcome on you, they stone you, or they return you in (to) their religion/faith, and you will never/not win/succeed then ever (E). |
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| Yusuf Ali | "For if they should come upon you, they would stone you or force you to return to their cult, and in that case ye would never attain prosperity." |
| Pickthal | For they, if they should come to know of you, will stone you or turn you back to their religion; then ye will never prosper. |
| Arberry | If they should get knowledge of you they will stone you, or restore you to their creed, then you will not prosper ever. |
| Shakir | For surely if they prevail against you they would stone you to death or force you back to their religion, and then you will never succeed. |
| Sarwar | they would certainly stone us to death or force us to follow their religion. Then we shall never be able to have everlasting happiness." |
| Khalifa | "If they discover you, they will stone you, or force you to revert to their religion, then you can never succeed." |
| Hilali/Khan | "For if they come to know of you, they will stone you (to death or abuse and harm you) or turn you back to their religion, and in that case you will never be successful." |
| H/K/Saheeh | Indeed, if they come to know of you, they will stone you or return you to their religion. And never would you succeed, then ever." |
| Malik | For if they find you out, they will stone you to death, or force you back into their faith and in that case you will never attain felicity."[20] |
| QXP | "For, behold, if they discover you, they will stone you to death or force you to revert to their religion, then you will never succeed." |
| Maulana Ali | For if they prevail against you, they would stone you to death or force you back to their religion, and then you would never succeed. |
| Free Minds | "If they discover you, they will stone you or return you to their creed. Then you will never be successful." |
| Qaribullah | For, if they appear in front of you, they will stone you to death or restore you to their religion. Then you will never prosper. ' |
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| George Sale | Verily, if they come up against you, they will stone you, or force you to return to their religion; and then shall ye not prosper for ever. |
| JM Rodwell | For they, if they find you out, will stone you or turn you back to their faith, and in that case it will fare ill with you for ever." |
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| Asad | for, behold, if they should come to know of you, they might stone you to death or force you back to their faith-in which case you would never attain to any good!" |
| 18:21 وكذلك اعثرنا عليهم ليعلموا ان وعد الله حق وان الساعة لاريب فيها اذ يتنازعون بينهم امرهم فقالوا ابنوا عليهم بنيانا ربهم اعلم بهم قال الذين غلبوا على امرهم لنتخذن عليهم مسجدا |
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| Transliteration | Wakathalika aAAtharna AAalayhim liyaAAlamoo anna waAAda Allahi haqqun waanna alsaAAata la rayba feeha ith yatanazaAAoona baynahum amrahum faqaloo ibnoo AAalayhim bunyanan rabbuhum aAAlamu bihim qala allatheena ghalaboo AAala amrihim lanattakhithanna AAalayhim masjidan |
| Literal | And as/like that We made be stumbled upon on them (We made them be stumbled upon) to know that God's promise (is) truth , and that (E) the Hour/Resurrection (there is) no doubt/suspicion in it, when they dispute/argue their matter/affair between them, so they said: "Build/construct on them a building/structure, their Lord (is) more knowledgeable with (of) them." Those who defeated/overcame on their matter/affair said: "We will take (E) on them a mosque/place of worshipping God." |
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| Yusuf Ali | Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them." |
| Pickthal | And in like manner We disclosed them (to the people of the city) that they might know that the promise of Allah is true, and that, as for the Hour, there is no doubt concerning it. When (the people of the city) disputed of their case among themselves, they said: Build over them a building; their Lord knoweth best concerning them. Those who won their point said: We verily shall build a place of worship over them. |
| Arberry | And even so We made them stumble upon them, that they might know that God's promise is true, and that the Hour -- there is no doubt of it. When they were contending among themselves of their affair then they said, 'Build over them a building; their Lord knows of them very well.' Said those who prevailed over their affair, 'We will raise over them a place of worship.' |
| Shakir | And thus did We make (men) to get knowledge of them that they might know that Allah's promise is true and that as for the hour there is no doubt about it. When they disputed among themselves about their affair and said: Erect an edifice over them-- their Lord best knows them. Those who prevailed in their affair said: We will certainly raise a masjid over them. |
| Sarwar | We caused their story to become public so that people would know that God's promise was true and that there is no doubt about the coming of the Day of Judgment. They started to argue with each other about the matter (Resurrection) and some of them said, "Let us establish a building at the youths' sleeping place (to hide them). Their Lord knew best their intentions about them. The majority prevailed in their suggestion of the establishment of a mosque in that place. |
| Khalifa | We caused them to be discovered, to let everyone know that GOD's promise is true, and to remove all doubt concerning the end of the world. The people then disputed among themselves regarding them. Some said, "Let us build a building around them." Their Lord is the best knower about them. Those who prevailed said, "We will build a place of worship around them." |
| Hilali/Khan | And thus We made their case known to the people, that they might know that the Promise of Allah is true, and that there can be no doubt about the Hour. (Remember) when they (the people of the city) disputed among themselves about their case, they said: "Construct a building over them, their Lord knows best about them," (then) those who won their point said (most probably the disbelievers): "We verily shall build a place of worship over them." |
| H/K/Saheeh | And similarly, We caused them to be found that they [who found them] would know that the promise of Allah is truth and that of the Hour there is no doubt. [That was] when they disputed among themselves about their affair and [then] said, "Construct over them a structure. Their Lord is most knowing about them." Said those who prevailed in the matter, "We will surely take [for ourselves] over them a masjid." |
| Malik | Thus did We reveal their secret to the people so that they might know that the promise of Allah is true and that there is no doubt about the coming of the Hour of Judgment. (But what a pity that instead of considering the Hour of Judgment) they started arguing among themselves about the companions of the cave. Some said: "Erect an edifice over their remains." Their Lord is quite aware of them. Those who finally prevailed over their matter said: "Let us erect a place of worship over them."[21] |
| QXP | And in this way We caused them to be discovered (their mission had succeeded), and everyone realized that Allah's Promise is always true. There remained no doubt about the Revolution. (The Dwellers of the Cave were revered by their nation as the Divine Order was restored. Time went by and they passed on. The reverence of the people took a turn). Some people said, "Erect a building in their memory. God knows best their true stature." Others, whose opinion prevailed, said, "Indeed, we must raise a house of worship in their memory." The building in which they would submit to the One True God, like a Masjid. (But they converted the building into a monastery and placed huge tombstones with superstitious inscriptions, another RAQEEM but man-made. The sanctuary became a haven for nuns and monks). |
| Maulana Ali | And thus did We make (men) to get knowledge of them, that they might know that Allah’s promise is true and that the Hour -- there is no doubt about it. When they disputed among themselves about their affair and said: Erect an edifice over them. Their Lord knows best about them. Those who prevailed in their affair said: We shall certainly build a place of worship over them. |
| Free Minds | And as such, We revealed their case so that they would know that God's promise is true and that there is no doubt regarding the Hour. They argued amongst themselves regarding them, so they said: "Erect a monument for them!" Their Lord is fully aware of them, those who managed to win the argument said: "We will construct a temple over them." |
| Qaribullah | And so We made them (the unbelievers) stumble upon them, so that they might know that the promise of Allah is true and that there is no doubt about the Hour. They argued among themselves over their affair, then (the unbelievers) said: 'Build a building over them (their remains). Their Lord knows best who they were. 'But those who prevailed over the matter said; 'We will build around them a Mosque. ' |
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| George Sale | And so We made their people acquainted with what had happened to them; that they might know that the promise of God is true, and that there is no doubt of the last hour; when they disputed among themselves concerning their matter. And they said, erect a building over them: Their Lord best knoweth their condition. Those who prevailed in their affair answered, we will surely build a chappel over them. |
| JM Rodwell | And thus made we their adventure known to their fellow citizens, that they might learn that the promise of God is true, and that as to "the Hour" there is no doubt of its coming. When they disputed among themselves concerning what had befallen them, some s |
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| Asad | AND IN THIS way have We drawn [people's] attention to their story, so that they might know - whenever they debate among themselves as to what happened to those [Men of the Cave]29-that God's promise [of resurrection] is true, and that there can be no doubt as to [the coming of] the Last Hour. And so, some [people] said: "Erect a building in their memory;" God knows best what happened to them." Said they whose opinion prevailed in the end: "Indeed, we must surely raise a house of worship in their memory!" |
| 18:22 سيقولون ثلاثة رابعهم كلبهم ويقولون خمسة سادسهم كلبهم رجما بالغيب ويقولون سبعة وثامنهم كلبهم قل ربي اعلم بعدتهم مايعلمهم الا قليل فلا تمار فيهم الا مراء ظاهرا ولاتستفت فيهم منهم احدا |
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| Transliteration | Sayaqooloona thalathatun rabiAAuhum kalbuhum wayaqooloona khamsatun sadisuhum kalbuhum rajman bialghaybi wayaqooloona sabAAatun wathaminuhum kalbuhum qul rabbee aAAlamu biAAiddatihim ma yaAAlamuhum illa qaleelun fala tumari feehim illa miraan thahiran wala tastafti feehim minhum ahadan |
| Literal | They will say: "Three, their fourth (is) their dog." And they say: "Five, their sixth (is) their dog." An unsubstantiated guess with the unseen/absent , and they say: "Seven and their eighth (is) their dog." Say: "My Lord (is) more knowledgeable with (of) their number, none knows them except few/little , so do not argue/discuss in (about) them, except apparent/visible argument/discussion, and do not take (an) opinion/a clarification (of)anyone from them in (about) them." |
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| Yusuf Ali | (Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth,- doubtfully guessing at the unknown; (yet others) say they were seven, the dog being the eighth. Say thou: "My Lord knoweth best their number; It is but few that know their (real case)." Enter not, therefore, into controversies concerning them, except on a matter that is clear, nor consult any of them about (the affair of) the Sleepers. |
| Pickthal | (Some) will say: They were three, their dog the fourth, and (some) say: Five, their dog the sixth, guessing at random; and (some) say: Seven, and their dog the eighth. Say (O Muhammad): My Lord is Best Aware of their number. None knoweth them save a few. So contend not concerning them except with an outward contending, and ask not any of them to pronounce concerning them. |
| Arberry | (They will say, 'Three; and 'their dog was the fourth of them.' They will say, 'Five; and their dog was the sixth of them, guessing at the Unseen. They will say, 'Seven; and their dog was the eighth of them.' Say: 'My Lord knows very well their number, and none knows them, except a few.' So do not dispute with them, except in outward disputation, and ask not any of them for a pronouncement on them. |
| Shakir | (Some) say: (They are) three, the fourth of them being their dog; and (others) say: Five, the sixth of them being their dog, making conjectures at what is unknown; and (others yet) say: Seven, and the eighth of them is their dog. Say: My Lord best knows their number, none knows them but a few; therefore contend not in the matter of them but with an outward contention, and do not question concerning them any of them. |
| Sarwar | (With regard to the number of the youths) some say, "There were three and the dog was the fourth one," Others say, "There were five and the dog was the sixth one." In reality, they are just feeling around in the dark. Still some of them say, "There were seven and the dog was the eighth one." (Muhammad), say, "My Lord has the best knowledge of their number. You know very little about it." Do not insist on arguing with them, but merely tell them the story as it has been revealed to you and do not ask anyone about them. |
| Khalifa | Some would say, "They were three; their dog being the fourth," while others would say, "Five; the sixth being their dog," as they guessed. Others said, "Seven," and the eighth was |