| 34:1 سورة سبا بسم الله الرحمن الرحيم ٛــــ الحمد لله الذي له مافي السماوات ومافي الارض وله الحمد في الاخرة وهو الحكيم الخبير |
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| Transliteration | Alhamdu lillahi allathee lahu ma fee alssamawati wama fee al-ardi walahu alhamdu fee al-akhirati wahuwa alhakeemu alkhabeeru |
| Literal | The praise/gratitude/thanks (is) to God who for Him (is) what (is) in the skies/space and the earth/Planet Earth, and for Him (is) the praise/gratitude/thanks in the end (other life), and He (is) the wise/judicious, the expert/experienced. |
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| Yusuf Ali | Praise be to Allah, to Whom belong all things in the heavens and on earth: to Him be Praise in the Hereafter: and He is Full of Wisdom, acquainted with all things. |
| Pickthal | Praise be to Allah, unto Whom belongeth whatsoever is in the heavens and whatsoever is in the earth. His is the praise in the Hereafter, and He is the Wise, the Aware. |
| Arberry | Praise belongs to God to whom belongs whatsoever is in the heavens and whatsoever is in the earth. To Him belongs praise also in the Hereafter; He is the All-wise, the All-aware. |
| Shakir | (All) praise is due to Allah, Whose is what is in the heavens and what is in the earth, and to Him is due (all) praise in the hereafter; and He is the Wise, the Aware. |
| Sarwar | It is only God who deserves all praise. To Him belongs all that is in the heavens and the earth and it is only He who deserves to be praised in the life to come. He is All-wise and All-aware. |
| Khalifa | Praise be to GOD - to whom belongs everything in the heavens and the earth; all praise is also due to Him in the Hereafter. He is the Most Wise, the Cognizant. |
| Hilali/Khan | All the praises and thanks be to Allah, to Whom belongs all that is in the heavens and all that is in the earth. His is all the praises and thanks in the Hereafter, and He is the AllWise, the AllAware. |
| H/K/Saheeh | [All] praise is [due] to Allah, to whom belongs whatever is in the heavens and whatever is in the earth, and to Him belongs [all] praise in the Hereafter. And He is the Wise, the Acquainted. |
| Malik | Praise be to Allah to Whom belongs all that is in the heavens and the earth! To Him be praise in the hereafter. He is the Wise, the Aware.[1] |
| QXP | All Praise is due to Allah to Whom belong all things in the heavens and all things in the earth. The entire Universe manifests His Praise in its design, action, discipline and splendor. And for Him is the Praise in the Hereafter, and He is the Wise, the Aware. |
| Maulana Ali | Praise be to Allah! Whose is whatsoever is in the heavens and whatsoever is in the earth, and to Him be praise in the Hereafter! And He is the wise, the Aware. |
| Free Minds | Praise be to God, to whom belongs everything in the heavens and the Earth; and to Him is the praise in the Hereafter. He is the Wise, the Expert. |
| Qaribullah | Praise is for Allah, to whom belongs all that is in the heavens and the earth! And the Praise belongs to Him in the Everlasting Life. He is the Wise, the Knower. |
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| George Sale | Praise be to God, unto Whom belongeth whatever is in the heavens and on earth: And unto Him be praise in the world to come; for He is wise and intelligent. |
| JM Rodwell | PRAISE be to God! to whom belongeth all that is in the Heavens and all that is on the Earth; and to Him be praise in the next world: for he is the All- wise, the All-informed! |
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| Asad | ALL PRAISE is due to God, to whom all that is in the heavens and all that is on earth belongs; and to Him will be due all praise in the life to come. For He alone is truly wise, all-aware: |
| 34:2 يعلم مايلج في الارض ومايخرج منها وماينزل من السماء ومايعرج فيها وهو الرحيم الغفور |
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| Transliteration | YaAAlamu ma yaliju fee al-ardi wama yakhruju minha wama yanzilu mina alssama-i wama yaAAruju feeha wahuwa alrraheemu alghafooru |
| Literal | He knows what enters/penetrates in the earth/Planet Earth, and what appears/emerges from it, and what descends from the sky/space, and what ascends/zigzags in it, and He is the most merciful, the forgiving. |
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| Yusuf Ali | He knows all that goes into the earth, and all that comes out thereof; all that comes down from the sky and all that ascends thereto and He is the Most Merciful, the Oft-Forgiving. |
| Pickthal | He knoweth that which goeth into the earth and that which cometh forth from it, and that descendeth from the heaven and that which ascendeth into it. He is the Merciful, the Forgiving. |
| Arberry | He knows what penetrates into the earth, and what comes forth from it, what comes down from heaven, and what goes up to it; He is the All-compassionate, the All-forgiving. |
| Shakir | He knows that which goes down into the earth and that which comes out of it, and that which comes down from the heaven and that which goes up to it; and He is the Merciful, the Forgiving. |
| Sarwar | He knows all that enters the earth, all that comes out of it, all that descends from the sky and all that ascends to it. He is All-merciful and All-forgiving. |
| Khalifa | He knows everything that goes into the earth, and everything that comes out of it, and everything that comes down from the sky, and everything that climbs into it. He is the Most Merciful, the Forgiving. |
| Hilali/Khan | He knows that which goes into the earth and that which comes forth from it, and that which descend from the heaven and that which ascends to it. And He is the Most Merciful, the OftForgiving. |
| H/K/Saheeh | He knows what penetrates into the earth and what emerges from it and what descends from the heaven and what ascends therein. And He is the Merciful, the Forgiving. |
| Malik | He has the knowledge of all that goes into the earth and that which comes out of it; and all that comes down from heaven and that ascends to it. He is the Merciful, the Forgiving.[2] |
| QXP | He knows all that enters the earth, and all that comes out of it, and that which descends from the high atmosphere and that which ascends to it. And He is Merciful, Forgiving. (He nourishes the entire Cosmos and absolves imperfections). |
| Maulana Ali | He knows that which goes down into the earth and that which comes out of it, and that which comes down from heaven and that which goes up to it. And He is the Merciful, the Forgiving. |
| Free Minds | He knows what goes into the Earth, and what comes out of it, and what comes down from the sky, and what climbs into it. He is the Merciful, Forgiver. |
| Qaribullah | He knows all that penetrates the earth and all that comes forth from it, all that comes down from heaven and all that ascends to it. He is the Most Merciful, the Forgiver. |
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| George Sale | He knoweth whatsoever entereth into the earth, and whatsoever cometh out of the same, and whatsoever descendeth from heaven, and whatsoever ascendeth thereto: And He is merciful and ready to forgive. |
| JM Rodwell | He knoweth what entereth into the earth, and what proceedeth from it; and what cometh down from heaven, and what goeth up into it: and He is the Merciful, the Forgiving! |
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| Asad | He knows all that enters the earth, and all that comes out of it, as well as all that descends from the skies, and all that ascends to them. [This definition comprises things physical and spiritual: waters disappearing underground and reappearing; the metamorphosis of seed into plant, and of decaying plant into oil and coal; traces of old artifacts and entire civilizations buried in the earth and then reappearing within the sight and consciousness of later generations of men; the transformation of dead bodies of animals and men into elements of nourishment for new life; the ascent of earthy vapours towards the skies, and their descent as rain, snow or hail; the ascent towards the heavens of men's longings, hopes and ambitions, and the descent of divine inspiration into the minds of men, and thus a revival of faith and thought and, with it, the growth of new artifacts, new skills and new hopes: in short, the endless recurrence of birth, death and re-birth which characterizes all of God's creation.] And He alone is a dispenser of grace, truly-forgiving. |
| 34:3 وقال الذين كفروا لاتاتينا الساعة قل بلى وربي لتاتينكم عالم الغيب لايعزب عنه مثقال ذرة في السماوات ولافي الارض ولااصغر من ذلك ولااكبر الا في كتاب مبين |
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| Transliteration | Waqala allatheena kafaroo la ta/teena alssaAAatu qul bala warabbee lata/tiyannakum AAalimi alghaybi la yaAAzubu AAanhu mithqalu tharratin fee alssamawati wala fee al-ardi wala asgharu min thalika wala akbaru illa fee kitabin mubeenin |
| Literal | And those who disbelieved said: "The Hour/Resurrection does not come to us," Say: "Yes/ certainly, and (by) my Lord it comes to you (E), knower (of) the unseen/absent , a weight (of) a smallest particle of anything in the universe does not be far, hidden and distant from Him in the skies/space and the earth/Planet Earth and nor smaller/littler than that, and nor greater except in a clear/evident Book ." |
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| Yusuf Ali | The Unbelievers say, "Never to us will come the Hour": Say, "Nay! but most surely, by my Lord, it will come upon you;- by Him Who knows the unseen,- from Whom is not hidden the least little atom in the heavens or on earth: Nor is there anything less than that, or greater, but is in the Record Perspicuous: |
| Pickthal | Those who disbelieve say: The Hour will never come unto us. Say: Nay, by my Lord, but it is coming unto you surely. (He is) the Knower of the Unseen. Not an atom's weight, or less than that or greater, escapeth Him in the heavens or in the earth, but it is in a clear Record, |
| Arberry | The unbelievers say, 'The Hour will never come to us.' Say: 'Yes indeed, by my Lord, it shall come to you, by Him who knows the Unseen; not so much as the weight of an ant in heaven and earth escapes from Him, neither is aught smaller than that, or greater, but it is in a Manifest Book; |
| Shakir | And those who disbelieve say: The hour shall not come upon us. Say: Yea! by my Lord, the Knower of the unseen, it shall certainly come upon you; not the weight of an atom becomes absent from Him, in the heavens or in the earth, and neither less than that nor greater, but (all) is in a clear book |
| Sarwar | The disbelievers have said, "There will be no Hour of Doom." Say, "By my Lord, it certainly will come. My Lord knows the unseen. Not even an atom's weight in the heavens or the earth remains hidden from Him. Nothing exists greater or smaller than this without its record in the illustrious Book. |
| Khalifa | Those who disbelieve have said, "The Hour will never come to pass!" Say, "Absolutely - by my Lord - it will most certainly come to you. He is the Knower of the future. Not even the equivalent of an atom's weight is hidden from Him, be it in the heavens or the earth. Not even smaller than that, or larger (is hidden). All are in a profound record." |
| Hilali/Khan | Those who disbelieve say: "The Hour will not come to us." Say: "Yes, by my Lord, it will come to you." (Allah, He is) the AllKnower of the unseen, not even the weight of an atom (or a small ant) or less than that or greater, escapes from His Knowledge in the heavens or in the earth, but it is in a Clear Book (AlLauh AlMahfooz). |
| H/K/Saheeh | But those who disbelieve say, "The Hour will not come to us." Say, Yes, by my Lord, it will surely come to you. [Allah is] the Knower of the unseen." Not absent from Him is an atom's weight within the heavens or within the earth or [what is] smaller than that or greater, except that it is in a clear register |
| Malik | The unbelievers say: "The Hour of Doom will never come to us." Tell them: "Nay! By my Lord, the Knower of the unseen, it shall certainly come upon you. Nothing, even equal an atom, in the heavens or the earth is hidden from Him; nor there is anything smaller or greater than that, but is recorded in the Clear Book.[3] |
| QXP | And yet the disbelievers say, "Never will the Hour come upon us." Say, "Nay, by my Lord, it is coming to you. By the Knower of the Unseen, it will most certainly come upon you. (The Great Revolution in this world and the Hour of Resurrection are bound to come). Not an atom's weight in the heavens and the earth, escapes His Knowledge, nor is hidden anything smaller or larger, but it is recorded in a Clear Record. |
| Maulana Ali | And those who disbelieve say: The Hour will never come to us. Say: Yea, by my Lord, the Knower of the unseen! it will certainly come to you. Not an atom’s weight escapes Him in the heavens or in the earth, nor is there less than that nor greater, but (all) is in a clear book, |
| Free Minds | And those who rejected said: "The Hour will not come upon us!" Say: "Yes, by my Lord, it will come to you." He is the Knower of the unseen, not even an atom's weight or less than that or greater can be hidden from Him, be it in the heavens or the Earth. All are in a clear record. |
| Qaribullah | The unbelievers say: 'The Hour will never come to us. ' Say: 'By my Lord, yes, it is surely coming to you! By Him who knows the Unseen, not even the weight of an atom in heavens and earth escapes Him; neither is there anything smaller than that, nor greater except that it is in a Clear Book, |
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| George Sale | The unbelievers say, the hour of judgement will not come unto us. Answer, yea, by my Lord, it will surely come unto you; it is He who knoweth the hidden secret: The weight of an ant, either in heaven or in earth, is not absent from Him, nor any thing lesser than this or greater, but the same is written in the perspicuous book of his decrees; |
| JM Rodwell | Never, say the unbelievers, "will the Hour come upon us!" SAY: Yea, by my Lord who knoweth the unseen, it will surely come upon you! not the weight of a mote either in the Heavens or in the Earth escapeth him; nor is there aught less than this or aught gre |
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| Asad | And yet, they who are bent on denying the truth assert, "Never will the Last Hour come upon us!" [This assertion of the godless has a twofold meaning: 1 "The universe is without beginning and without end: it can only change, but can never cease to exist" - which amounts to a denial of the fact that God alone is eternal; and 2 "There is no resurrection and divine judgment as symbolized by the Last Hour" - which amounts to a denial of life after death and, hence, of all significance and purpose attaching to human life as such.] Say: "Nay, by my Sustainer! By Him who knows all that is beyond the reach of a created being's perception: it will most certainly come upon you!" Not an atom's weight [of whatever there is] in the heavens or on earth escapes His knowledge; and neither is there anything smaller than that, or larger, but is recorded in [His] clear decree, |
| 34:4 ليجزي الذين امنوا وعملوا الصالحات اولئك لهم مغفرة ورزق كريم |
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| Transliteration | Liyajziya allatheena amanoo waAAamiloo alssalihati ola-ika lahum maghfiratun warizqun kareemun |
| Literal | To reward/reimburse those who believed and made/did the correct/righteous deeds, those for them (is) a forgiveness and an honoured/generous provision . |
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| Yusuf Ali | That He may reward those who believe and work deeds of righteousness: for such is Forgiveness and a Sustenance Most Generous." |
| Pickthal | That He may reward those who believe and do good works. For them is pardon and a rich provision. |
| Arberry | that He may recompense those who believe, and do righteous deeds; theirs shall be forgiveness and generous provision. |
| Shakir | That He may reward those who believe and do good; these it is for whom is forgiveness and an honorable sustenance. |
| Sarwar | God will certainly reward the righteously striving believers. These are the ones who will receive forgiveness and honorable sustenance. |
| Khalifa | Most certainly, He will reward those who believe and lead a righteous life. These have deserved forgiveness and a generous provision. |
| Hilali/Khan | That He may recompense those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds. Those, theirs is forgiveness and Rizqun Kareem (generous provision, i.e. Paradise). |
| H/K/Saheeh | That He may reward those who believe and do righteous deeds. Those will have forgiveness and noble provision. |
| Malik | The Hour is going to come and the Day of Judgement shall be established, to reward those who have believed and done good deeds; it is them for whom there is forgiveness and an honorable sustenance."[4] |
| QXP | That He may reward those who attain belief and serve others with wealth and person, and thus grow their own personality. For them is the protection of forgiveness and honorable provision of mind and body." |
| Maulana Ali | That He may reward those who believe and do good. For them is forgiveness and an honourable sustenance. |
| Free Minds | That He may reward those who believe and do good works. To them will be a forgiveness and a generous provision. |
| Qaribullah | in order that He recompenses those who believe and do good works; theirs shall be forgiveness and a generous provision. |
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| George Sale | that He may recompense those who shall have believed, and wrought righteousness: They shall receive pardon, and an honourable provision. |
| JM Rodwell | To the intent that God may reward those who have believed and done the things that are right: Pardon and a noble provision shall they receive: |
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| Asad | to the end that He may reward those who believe and do righteous deeds: [for] it is they whom forgiveness of sins awaits, and a most excellent sustenance [See note on 8:4.] - |
| 34:5 والذين سعو في اياتنا معاجزين اولئك لهم عذاب من رجز اليم |
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| Transliteration | Waallatheena saAAaw fee ayatina muAAajizeena ola-ika lahum AAathabun min rijzin aleemin |
| Literal | And those who strived/endeavored in Our verses/evidences disabling/frustrating, those for them (is) a torture from painful filth . |
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| Yusuf Ali | But those who strive against Our Signs, to frustrate them,- for such will be a Penalty,- a Punishment most humiliating. |
| Pickthal | But those who strive against Our revelations, challenging (Us), theirs will be a painful doom of wrath. |
| Arberry | 'And those who strive against Our signs to void them -- theirs shall be a chastisement of painful wrath.' |
| Shakir | And (as for) those who strive hard in opposing Our communications, these it is for whom is a painful chastisement of an evil kind. |
| Sarwar | However, those who try to challenge Our revelations will face the most painful torment. |
| Khalifa | As for those who constantly challenge our revelations, they have incurred a retribution of painful humiliation. |
| Hilali/Khan | But those who strive against Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) to frustrate them, those, for them will be a severe painful torment. |
| H/K/Saheeh | But those who strive against Our verses [seeking] to cause failure for them will be a painful punishment of foul nature. |
| Malik | As for those who strive to discredit Our revelations, there will be a humiliating painful punishment.[5] |
| QXP | Whereas those who strive against Our Revelations trying to defeat their purpose, theirs will be a suffering of painful anxiety. |
| Maulana Ali | And those who strive hard in opposing Our Messages, for them is a painful chastisement of an evil kind. |
| Free Minds | As for those who strived against Our revelations to frustrate them, they will have a retribution of painful affliction. |
| Qaribullah | But those who labor against Our verses (thinking they are) frustrating (Our Messengers), theirs shall be the painful punishment of anger. ' |
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| George Sale | But they who endeavour to render our signs of none effect, shall receive a punishment of painful torment. |
| JM Rodwell | But as for those who aim to invalidate our signs,-a chastisement of painful torment awaiteth them! |
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| Asad | whereas for those who strive against Our messages, seeking to defeat their purpose, there is grievous suffering in store as an outcome of [their] vileness. [The particle mim (lit., "out of") which precedes the noun rijz ("vileness" or "vile conduct") indicates that the suffering which awaits such sinners in the life to come is an organic consequence of their deliberately evil conduct in this world.] |
| 34:6 ويرى الذين اوتوا العلم الذي انزل اليك من ربك هو الحق ويهدي الى صراط العزيز الحميد |
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| Transliteration | Wayara allatheena ootoo alAAilma allathee onzila ilayka min rabbika huwa alhaqqa wayahdee ila sirati alAAazeezi alhameedi |
| Literal | And those who were given/brought the knowledge see/understand what was descended to you from your Lord, it is the truth and it guides to the glorious'/mighty's, the praise worthy's/commendable's road/path . |
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| Yusuf Ali | And those to whom knowledge has come see that the (Revelation) sent down to thee from thy Lord - that is the Truth, and that it guides to the Path of the Exalted (in might), Worthy of all praise. |
| Pickthal | Those who have been given knowledge see that what is revealed unto thee from thy Lord is the truth and leadeth unto the path of the Mighty, the Owner of Praise. |
| Arberry | Those who have been given the knowledge see that what has been sent down to thee from thy Lord is the truth, and guides to the path of the All-mighty, the All-laudable. |
| Shakir | And those to whom the knowledge has been given see that which has been revealed to you from your Lord, that is the truth, and it guides into the path of the Mighty, the Praised. |
| Sarwar | Those who have been given knowledge will see that whatever has been revealed to you from your Lord is the truth and that it guides to the straight path of the Majestic and Praiseworthy One. |
| Khalifa | It is evident to those who are blessed with knowledge that this revelation from your Lord to you is the truth, and that it guides to the path of the Almighty, the Most Praiseworthy. |
| Hilali/Khan | And those who have been given knowledge see that what is revealed to you (O Muhammad SAW) from your Lord is the truth, and guides to the Path of the Exalted in Might, Owner of all praise. |
| H/K/Saheeh | And those who have been given knowledge see that what is revealed to you from your Lord is the truth, and it guides to the path of the Exalted in Might, the Praiseworthy. |
| Malik | Those to whom knowledge has been given can see that the revelations sent down to you from your Lord are the Truth and it guides to the Way of the Almighty, the Praise Worthy.[6] |
| QXP | Those who make use of the perceptual and conceptual knowledge that they have been given, see that the Revelation to you (O Prophet) from your Lord, is the Truth. And that it leads to the Path of the Almighty, the Owner of Praise. |
| Maulana Ali | And those who have been given knowledge see that what is revealed to thee from thy Lord, is the Truth, and it guides into the path of the Mighty, the Praised. |
| Free Minds | And those that have been given knowledge will see that what has been sent down to you from your Lord is the truth, and that it guides to the path of the Noble, the Praiseworthy. |
| Qaribullah | Those to whom the knowledge has been given can see that what has been sent down to you from your Lord is the truth, guiding to the Path of the Almighty, the Praised. |
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| George Sale | Those unto whom knowledge hath been given, see that the book which hath been revealed unto thee from thy Lord is the truth, and directeth into the glorious and laudable way. |
| JM Rodwell | And they to whom knowledge hath been given see that what hath been sent down to thee from thy Lord is the truth, and that it guideth into the way of the Glorious one, the Praiseworthy. |
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| Asad | NOW THEY who are endowed with [innate] knowledge are well aware that whatever has been bestowed upon thee from on high by thy Sustainer is indeed the truth, and that it guides onto the way that leads to the Almighty, the One to whom all praise is due! |
| 34:7 وقال الذين كفروا هل ندلكم على رجل ينبئكم اذا مزقتم كل ممزق انكم لفي خلق جديد |
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| Transliteration | Waqala allatheena kafaroo hal nadullukum AAala rajulin yunabbi-okum itha muzziqtum kulla mumazzaqin innakum lafee khalqin jadeedin |
| Literal | And those who disbelieved said: "Do (should) we guide/lead you on (to) a man (he) informs you if you were torn/dispersed , every/each tearing/dispersing , that you are in (E) a new creation?" |
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| Yusuf Ali | The Unbelievers say (in ridicule): "Shall we point out to you a man that will tell you, when ye are all scattered to pieces in disintegration, that ye shall (then be raised) in a New Creation? |
| Pickthal | Those who disbelieve say: Shall we show you a man who will tell you (that) when ye have become dispersed in dust with most complete dispersal still, even then, ye will be created anew? |
| Arberry | The unbelievers say, 'Shall we point you to a man who will tell you, when you have been utterly torn to pieces, then you shall be in a new creation?' |
| Shakir | And those who disbelieve say: Shall we point out to you a man who informs you that when you are scattered the utmost scattering you shall then be most surely (raised) in (to) a new creation? |
| Sarwar | The unbelievers have said, "Should we tell you about a man who says that you will be brought back to life again after your having been completely disintegrated?. |
| Khalifa | Those who disbelieve have said, "Let us show you a man who tells you that after you are torn apart you will be created anew. |
| Hilali/Khan | Those who disbelieve say: "Shall we direct you to a man (Muhammad SAW) who will tell you (that) when you have become fully disintegrated into dust with full dispersion, then, you will be created (again) anew?" |
| H/K/Saheeh | But those who disbelieve say, "Shall we direct you to a man who will inform you [that] when you have disintegrated in complete disintegration, you will [then] be [recreated] in a new creation? |
| Malik | The unbelievers say to the people: "Shall we point out to you a man who claims that when your body will disintegrate and crumble into dust you shall be raised to life again?[7] |
| QXP | But those who are bent upon denying, say, "May we show you a man who says that after you are dispersed in dust completely - lo and behold! - You will be created anew?" |
| Maulana Ali | And those who disbelieve say: Shall we show to you a man who informs you that, when you are scattered the utmost scattering, you will then be in a new creation? |
| Free Minds | And those who rejected said: "Shall we lead you to a man who will tell you that after you are dismembered you will be created anew?" |
| Qaribullah | The unbelievers say: 'Shall we direct you to a man who will tell you that when you have been utterly torn into pieces you will be raised in a new creation?' |
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| George Sale | The unbelievers say to one another, shall we shew you a man who shall prophesy unto you, that when ye shall have been dispersed with a total dispersion, ye shall be raised a new creature? |
| JM Rodwell | But the unbelievers say to those whom they fall in with, "Shall we shew you a man who will foretell you that when ye shall have been utterly torn and rent to pieces, ye shall be restored in a new form? |
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| Asad | As against this, they who are bent on denying the truth say [unto all who are of like mind]: "Shall we point out to you a man who will tell you that [after your death,] when you will have been scattered in countless fragments, you shall - lo and behold! - be [restored to life] in a new act of creation? |
| 34:8 افترى على الله كذبا ام به جنة بل الذين لايؤمنون بالاخرة في العذاب والضلال البعيد |
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| Transliteration | Aftara AAala Allahi kathiban am bihi jinnatun bali allatheena la yu/minoona bial-akhirati fee alAAathabi waalddalali albaAAeedi |
| Literal | Did he fabricate on God lies/falsehood ? Or (is there) with him insanity/madness? But those who do not believe with (in) the end (other life) (are) in the torture and the far/distant misguidance. |
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| Yusuf Ali | "Has he invented a falsehood against Allah, or has a spirit (seized) him?"- Nay, it is those who believe not in the Hereafter, that are in (real) Penalty, and in farthest error. |
| Pickthal | Hath he invented a lie concerning Allah, or is there in him a madness? Nay, but those who disbelieve in the Hereafter are in torment and far error. |
| Arberry | What, has he forged against God a lie, or is he possessed? Not so; but those who believe not in the Hereafter are in chastisement and far error. |
| Shakir | He has forged a lie against Allah or there is madness in him. Nay! those who do not believe in the hereafter are in torment and in great error. |
| Sarwar | Has he invented this falsehood against God or is he possessed by jinn?" However, those who do not have any faith in the life to come will suffer torment for their serious error. |
| Khalifa | "Either he fabricated lies about GOD, or he is crazy." Indeed, those who disbelieve in the Hereafter have incurred the worst retribution; they have gone far astray. |
| Hilali/Khan | Has he (Muhammad SAW) invented a lie against Allah, or is there a madness in him? Nay, but those who disbelieve in the Hereafter are (themselves) in a torment, and in far error. |
| H/K/Saheeh | Has he invented about Allah a lie or is there in him madness?" Rather, they who do not believe in the Hereafter will be in the punishment and [are in] extreme error. |
| Malik | Has he forged a lie against Allah or is he mad?" Nay! In fact those who do not believe in the Hereafter are doomed, for they are in gross error.[8] |
| QXP | "Has he invented a lie against Allah or is he a madman?" Nay, but those who disbelieve in the life to come are wandering in the wilderness of thought and in a profound error. |
| Maulana Ali | Has he forged a lie against Allah or is there madness in him? Nay, those who believe not in the Hereafter are in torment and in far error. |
| Free Minds | "Has he invented a lie against God, or is there a madness in him?" Indeed, those who do not believe in the Hereafter will be in a retribution and far straying. |
| Qaribullah | What, has he forged a lie about Allah, or is he mad! ' No, those who do not believe in the Everlasting Life are in the punishment and in far error. |
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| George Sale | He hath forged a lie concerning God, or rather he is distracted. But they who believe not in the life to come, shall fall into punishment and a wide error. |
| JM Rodwell | He deviseth a lie about God, or there is a djinn in him," but they who believe not in the next life, shall incur the chastisement, and be lost in the mazes of estrangement from God. |
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| Asad | Does he [knowingly] attribute his own lying inventions to God - or is he a madman?" Nay, [there is no madness in this Prophet -] but they who will not believe in the life to come are [bound to lose themselves] in suffering and in a profound aberration. [Lit., "remote aberration". (For the Quranic use of the term dalal - lit., "error" or "going astray" - in the sense of "aberration", see 12:8 and 12:95.) The construction of this phrase points definitely to suffering in this world (in contrast with the suffering in the hereafter spoken of in verse 5 above): for whereas the concept of "aberration" is meaningless in the context of the life to come, it has an obvious meaning in the context of the moral and social confusion - and, hence, of the individual and social suffering - which is the unavoidable consequence of people's loss of belief in the existence of absolute moral values and, thus, in an ultimate divine judgment on the basis of those values.] |
| 34:9 افلم يروا الى مابين ايديهم وماخلفهم من السماء والارض ان نشا نخسف بهم الارض او نسقط عليهم كسفا من السماء ان في ذلك لاية لكل عبد منيب |
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| Transliteration | Afalam yaraw ila ma bayna aydeehim wama khalfahum mina alssama-i waal-ardi in nasha/ nakhsif bihimu al-arda aw nusqit AAalayhim kisafan mina alssama-i inna fee thalika laayatan likulli AAabdin muneebin |
| Literal | Do they not see/understand to what (is) between their hands and what (is) behind them, from the sky/space and the earth/Planet Earth? If We will/want We make the earth/Planet Earth sink down/disappear or We drop on them pieces from the sky/space, that truly in that (is) an evidence/sign (E) to every/each repenting/returning to God slave/worshipper . |
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| Yusuf Ali | See they not what is before them and behind them, of the sky and the earth? If We wished, We could cause the earth to swallow them up, or cause a piece of the sky to fall upon them. Verily in this is a Sign for every devotee that turns to Allah (in repentance). |
| Pickthal | Have they not observed what is before them and what is behind them of the sky and the earth? If We will, We can make the earth swallow them, or cause obliteration from the sky to fall on them. Lo! herein surely is a portent for every slave who turneth (to Allah) repentant. |
| Arberry | Have they not regarded what lies before them and what lies behind them of heaven and earth? Did We will, We would make the earth to swallow them, or We would drop down on them lumps from heaven. Surely in that is a sign to every penitent servant. |
| Shakir | Do they not then consider what is before them and what is behind them of the heaven and the earth? If We please We will make them disappear in the land or bring down upon them a portion from the heaven; most surely there is a sign in this for every servant turning (to Allah). |
| Sarwar | Have they not seen the heavens and the earth in front and behind them. Had We wanted, We could have caused the earth to swallow them up or made a part of the sky fall upon them. In this there is evidence (of the truth) for every repenting person. |
| Khalifa | Have they not seen all the things in front of them and behind them, in the heaven and the earth? If we willed, we could have caused the earth to swallow them, or caused masses to fall on them from the sky. This should be a sufficient proof for every obedient servant. |
| Hilali/Khan | See they not what is before them and what is behind them, of the heaven and the earth? If We will, We shall sink the earth with them, or cause a piece of the heaven to fall upon them. Verily, in this is a sign for every faithful believer that (believes in the Oneness of Allah), and turns to Allah (in all affairs with humility and in repentance). |
| H/K/Saheeh | Then, do they not look at what is before them and what is behind them of the heaven and earth? If We should will, We could cause the earth to swallow them or [could] let fall upon them fragments from the sky. Indeed in that is a sign for every servant turning back [to Allah]. |
| Malik | Do they not see the sky and the earth that surrounds them from front and from behind? If We want, We can cave in the earth to swallow them up or let the fragments of the sky fall upon them. Surely there is a sign in this for every devotee that turns to Allah in repentance.[9] |
| QXP | Have they not observed the heaven and the earth however little lies open before them, and however much is hidden from them? If We so Willed, We could have caused the earth to swallow them, or caused masses from the sky fall down upon them. Therein, behold, is a Sign for every servant who turns to his Lord. |
| Maulana Ali | See they not what is before them and what is behind them of the heaven and the earth? If We please, We can make them low in the land or bring down upon them a portion of heaven. Surely there is a sign in this for every servant turning (to Allah). |
| Free Minds | Have they not seen to all that is before them and behind them, in the heaven and the Earth? If We wished, We could cause the Earth to swallow them, or cause pieces of the sky to fall on them. In this is a sign for every obedient servant. |
| Qaribullah | Have they not seen what is before them and behind them in heaven and earth? If We willed, We would make the earth swallow them up, or We would let lumps from heaven fall down on them. Surely, there is a sign in this for every penitent worshiper. |
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| George Sale | Have they not therefore considered what is before them, and what is behind them, of the heaven and the earth? If We please, We will cause the earth to open and swallow them up, or will cause a piece of the heaven to fall upon them: Verily herein is a sign unto every servant, who turneth unto God. |
| JM Rodwell | What! have they never contemplated that which is before them and behind them, the Heaven and the Earth? If such were our pleasure, we could sink them into that Earth, or cause a portion of that Heaven to fall upon them! herein truly is a sign for our every |
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| Asad | Are they, then, not aware of how little of the sky and the earth lies open before them, and how much is hidden from them? [Lit., "... not aware of what of the sky and the earth is between their hands, and what is behind them": an idiomatic phrase explained in surah 2:255. In the present context - as well as in 2:255 - the above phrase stresses the insignificance of the knowledge attained to by man, or accessible to him; hence, so the argument goes, how can anyone be so presumptuous as to deny the reality of resurrection and life after death, seeing that it is a phenomenon beyond man's experience, while, on the other hand, everything within the universe points to God's unlimited creative power?] - [or that,] if We so willed, We could cause the earth to swallow them, [I.e., in an earthquake.] or cause fragments of the sky to fall down upon them? [This allusion to unpredictable geological and cosmic occurrences - earthquakes, the fall of meteors and meteorites, cosmic rays, and so forth - reinforces the statement about "how little of the sky and the earth lies open before them, and how much is hidden from them", and contrasts man's insignificance with God's omniscience and almightiness.] |
| 34:10 ولقد اتينا داود منا فضلا ياجبال اوبي معه والطير والنا له الحديد |
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| Transliteration | Walaqad atayna dawooda minna fadlan ya jibalu awwibee maAAahu waalttayra waalanna lahu alhadeeda |
| Literal | And We had (E) given/brought David grace/favour , from Us: "You mountains , return with him, and the birds/bird." And We softened/flexed/smoothened for him the iron. |
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| Yusuf Ali | We bestowed Grace aforetime on David from ourselves: "O ye Mountains! Sing ye back the Praises of Allah with him! and ye birds (also)! And We made the iron soft for him;- |
| Pickthal | And assuredly We gave David grace from Us, (saying): O ye hills and birds, echo his psalms of praise! And We made the iron supple unto him, |
| Arberry | And We gave David bounty from Us: 'O you mountains, echo God's praises with him, and you birds!' And We softened for him iron: |
| Shakir | And certainly We gave to Dawood excellence from Us: O mountains! sing praises with him, and the birds; and We made the iron pliant to him, |
| Sarwar | We granted David a favor by commanding the mountains and birds to sing Our praise along with him and softened iron for him |
| Khalifa | We endowed David with blessings from us: "O mountains, submit with him, and you too, O birds." We softened the iron for him. |
| Hilali/Khan | And indeed We bestowed grace on David from Us (saying): "O you mountains. Glorify (Allah) with him! And you birds (also)! And We made the iron soft for him." |
| H/K/Saheeh | And We certainly gave David from Us bounty. [We said], "O mountains, repeat [Our] praises with him, and the birds [as well]." And We made pliable for him iron, |
| Malik | We bestowed Our blessings on David and commanded: "O mountains! Join him in singing My rhymes," and a similar command was given to the birds. We made iron soft for him[10] |
| QXP | We bestowed upon David bounties from Us, and commanded thus, "O Tribes of the Mountains! Join him in establishing My Glory on earth." And so were commanded the fierce riders of the Taer Tribe. And We made the iron soft for him. (David mastered iron technology (21:79), (27:15-16)). |
| Maulana Ali | And certainly We gave David abundance from Us: O mountains, repeat praises with him, and the birds, and We made the iron pliant to him, |
| Free Minds | And We granted David blessings from Us: "O mountains, glorify with him, as well as the birds." And We softened the iron for him. |
| Qaribullah | We gave David bounty from Us. 'O mountains, and birds, echo (the praise of Allah) with him. ' And We softened iron for him, |
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| George Sale | We heretofore bestowed on David excellence from Us: And We said, O mountains, sing alternate praises with him; and We obliged the birds also to join therein. And We softened the iron for him, |
| JM Rodwell | Of old bestowed we on David a gift, our special boon:-"Ye mountains and ye birds answer his songs of praise." And we made the iron soft for him:- |
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| Asad | AND [thus], indeed, did We grace David with Our favour: [Lit., "did We bestow upon David a favour from Ourselves". This connects with the elliptic reference to repentance in the preceding verse: David is singled out for special mention in view of the allusion, in surah 38, to his having suddenly become aware that he had committed a sin, whereupon "he asked his Sustainer to forgive him his sin... and turned unto Him in repentance" |
| 34:11 ان اعمل سابغات وقدر في السرد واعملوا صالحا اني بما تعملون بصير |
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| Transliteration | Ani iAAmal sabighatin waqaddir fee alssardi waiAAmaloo salihan innee bima taAAmaloona baseerun |
| Literal | That (E) make/do/work complete/long signs or hooks the attack helmets (shields) and predestine/evaluate/measure in the plentiful/(armour) and make/do correct/righteous deeds, that I am with what you make/do seeing/knowing . |
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| Yusuf Ali | (Commanding), "Make thou coast of mail, balancing well the rings of chain armour, and work ye righteousness; for be sure I see (clearly) all that ye do." |
| Pickthal | Saying: Make thou long coats of mail and measure the links (thereof). And do ye right. Lo! I am Seer of what ye do. |
| Arberry | 'Fashion wide coats of mail, and measure well the links. ' -- And do ye righteousness, for surely I see the things you do. |
| Shakir | Saying: Make ample (coats of mail), and assign a time to the making of coats of mail and do good; surely I am Seeing what you do. |
| Sarwar | so that he could make coats of mail and properly measure their rings. We told him and his people to act righteously. We are Well-Aware of what you do. |
| Khalifa | "You may make shields that fit perfectly, and work righteousness. Whatever you do, I am Seer thereof." |
| Hilali/Khan | Saying: "Make you perfect coats of mail, balancing well the rings of chain armour, and work you (men) righteousness. Truly, I am AllSeer of what you do." |
| H/K/Saheeh | [Commanding him], "Make full coats of mail and calculate [precisely] the links, and work [all of you] righteousness. Indeed I, of what you do, am Seeing." |
| Malik | saying: "make coats of armor measuring out the links in mail and O people of David, do good deeds; surely I am watching over all of your actions."[11] |
| QXP | (And We said to him), "Set up means for making coats of armor, and design a strong defense (with infantry and cavalry) linked in command. And (O People of David) you all shall use this power to serve humanity. Verily, whatever you do, I am Seer thereof." |
| Maulana Ali | Saying: Make ample (coats of mail), and assign a time to the making of coats of mail and do ye good. Surely I am Seer of what you do. |
| Free Minds | That you may make armour coats that fit perfectly, and work righteousness. For I am Seer of what you do. |
| Qaribullah | (saying): 'Make large coats of mail and measure their links well. Do good deeds, for surely I see the things you do. ' |
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| George Sale | saying, make thereof complete coats of mail, and rightly dispose the small plates which compose the same: And work ye righteousness, O family of David; for I see that which ye do. |
| JM Rodwell | Make coats of mail, and arrange its plates; and work ye righteousness; for I behold your actions. |
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| Asad | [and inspired him thus:] "Do good deeds lavishly, without stint, and give deep thought to their steady flow." [The adjective sabigh (fem. sabighah) signifies anything that is "ample", "abundant" and "complete" (in the sense of being perfect). In its plural form sabighat it assumes the function of the noun which it is meant to qualify, and denotes, literally, "things [or "deeds"] ample and complete" or "perfect" - i.e., good deeds done abundantly and without stint: cf. the only other Quranic instance of the same stem in 31:20 - "[God] has lavished (asbagha) upon you His blessings". The noun sard, on the other hand, denotes something "carried on consecutively", or something the parts (or stages) whereof are "following one another steadily". i.e., are continued or repeated.] And [thus should you all, O believers,] do righteous deeds: for, verily, I see all that you do! |
| 34:12 ولسليمان الريح غدوها شهر ورواحها شهر واسلنا له عين القطر ومن الجن من يعمل بين يديه باذن ربه ومن يزغ منهم عن امرنا نذقه من عذاب السعير |
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| Transliteration | Walisulaymana alrreeha ghuduwwuha shahrun warawahuha shahrun waasalna lahu AAayna alqitri wamina aljinni man yaAAmalu bayna yadayhi bi-ithni rabbihi waman yazigh minhum AAan amrina nuthiqhu min AAathabi alssaAAeeri |
| Literal | And to Soliman the wind/breeze its going early (for a) month and its departure (passing) (for a month), and We made the molten copper/brass/iron well flow/dissolve/melt for him, and from the Jinns who works between his hands with his Lord's permission/pardon, and who deviates/turns away from them from Our order/command, We make him taste/experience from the blazing's/inflamed's (inferno's) torture. |
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| Yusuf Ali | And to Solomon (We made) the Wind (obedient): Its early morning (stride) was a month's (journey), and its evening (stride) was a month's (journey); and We made a Font of molten brass to flow for him; and there were Jinns that worked in front of him, by the leave of his Lord, and if any of them turned aside from our command, We made him taste of the Penalty of the Blazing Fire. |
| Pickthal | And unto Solomon (We gave) the wind, whereof the morning course was a month's journey and the evening course a month's journey, and We caused the fount of copper to gush forth for him, and (We gave him) certain of the jinn who worked before him by permission of his Lord. And such of them as deviated from Our command, them We caused to taste the punishment of flaming Fire. |
| Arberry | And to Solomon the wind; its morning course was a month's journey, and its evening course was a month's journey. And We made the Fount of Molten Brass to flow for him. And of the jinn, some worked before him by the leave of his Lord; and such of them as swerved away from Our commandment, We would let them taste the chastisement of the Blaze; |
| Shakir | And (We made) the wind (subservient) to Sulaiman, which made a month's journey in the morning and a month's journey m the evening, and We made a fountain of molten copper to flow out for him, and of the jinn there were those who worked before him by the command of his Lord; and whoever turned aside from Our command from among them, We made him taste of the punishment of burning. |
| Sarwar | (We made subservient to) Solomon the wind that travelled a month's journey in the morning and a month's journey in the evening. We made a stream of brass flow for him and some of the jinn worked for him by his Lord's command. We would make whichever of them (jinn) who turned away from Our command to suffer a burning torment. |
| Khalifa | To Solomon we committed the wind at his disposal, traveling one month coming and one month going. And we caused a spring of oil to gush out for him. Also, the jinns worked for him, by his Lord's leave. Any one of them who disregarded our commands, we subjected him to a severe retribution. |
| Hilali/Khan | And to Solomon (We subjected) the wind, its morning (stride from sunrise till midnoon) was a months (journey), and its afternoon (stride from the midday decline of the sun to sunset) was a months (journey i.e. in one day he could travel two months journey). And We caused a fount of (molten) brass to flow for him, and there were jinns that worked in front of him, by the Leave of his Lord, and whosoever of them turned aside from Our Command, We shall cause him to taste of the torment of the blazing Fire. |
| H/K/Saheeh | And to Solomon [We subjected] the wind its morning [journey was that of] a month and its afternoon [journey was that of] a month, and We made flow for him a spring of [liquid] copper. And among the jinn were those who worked for him by the permission of his Lord. And whoever deviated among them from Our command We will make him taste of the punishment of the Blaze. |
| Malik | And We made the winds subservient to Solomon, which made a month’s journey in the morning and a month’s journey in the evening; and We made a fountain of molten copper to flow for him; and subdued Jinns for him who worked in front of him by the leave of his Lord; and if any of them turned aside from Our command, We made Him taste the punishment of the blazing fire.[12] |
| QXP | And unto Solomon, We committed the wind at his disposal. (He mastered the science of sailing and his ships sailed much faster than the others). They sailed one month going and one month coming back. And We gave him abundance in mining of copper and minerals and subdued for him the Wild Tribes who worked for him by his Lord's leave. (Solomon established the Divine System such that) whoever turned aside from Our Command, We made him taste a severe punishment (21:82), (38:37). |
| Maulana Ali | And (We made) the wind (subservient) to Solomon; it made a month’s journey in the morning and a month’s journey in the evening; and We made a fountain of molten brass to flow for him. And of the jinn there were those who worked before him by the command of his Lord. And whoever turned aside from Our command from among them, We made him taste of the chastisement of burning. |
| Free Minds | And for Solomon the wind was given, traveling one month coming and one month going, and We caused a spring of tar to flow for him. And from among the Jinn are those that worked for him by his Lord's leave; and any one of them who turns from Our commands, We shall cause him to taste the retribution of the Fire. |
| Qaribullah | To Solomon the morning course of the wind was a month's journey, and its evening course was also a month's journey. We caused copper to be (as a) molten spring for him. And the jinn, some served him by the permission of his Lord. But as for those amongst them that swerved away from Our Command, We shall let them taste the punishment of the Blaze (the Fire). |
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| George Sale | And We made the wind subject unto Solomon: It blew in the morning for a month, and in the evening for a month. And We made a fountain of molten brass to flow for him. And some of the genii were obliged to work in his presence, by the will of his Lord; and whoever of them turned aside from our command, We will cause him to taste the pain of hell fire. |
| JM Rodwell | And unto Solomon did we subject the wind, which travelled in the morning a month's journey, and a month's journey in the evening. And we made a fountain of molten brass to flow for him. And of the Djinn were some who worked in his presence, by the will of |
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| Asad | AND UNTO Solomon [We made subservient] the wind: its morning course [covered the distance of] a month's journey, and its evening course, a month's journey. [Cf. 21:81 and the corresponding note. For a more general explanation of the legends connected with the person of Solomon, see note on 21:82.] And We caused a fountain of molten copper to flow at his behest; [Lit., "for him": probably a reference to the many furnishings of copper and brass which, according to the Bible (cf. II Chronicles iv), Solomon caused to be made for his newly-built temple.] and [even] among the invisible beings there were some that had [been constrained] to labour for him by his Sustainer's leave [Lit., "between his hands", i.e., subject to his will: see 21:82 and the corresponding notes. For my rendering of jinn as "invisible beings", see Appendix III.]- and whichever of them deviated from Our command, him would We let taste suffering through a blazing flame -: |
| 34:13 يعملون له مايشاء من محاريب وتماثيل وجفان كالجواب وقدور راسيات اعملوا ال داود شكرا وقليل من عبادي الشكور |
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| Transliteration | YaAAmaloona lahu ma yashao min mahareeba watamatheela wajifanin kaaljawabi waqudoorin rasiyatin iAAmaloo ala dawooda shukran waqaleelun min AAibadiya alshshakooru |
| Literal | They make/do for him what he wills/wants from the centers of the assemblies/sanctuaries and images/statues/pictures, and eye lids/fragments/pieces/small wells as the trough/tub , and pots anchors/firm (heavy) fixtures , David's family do/work/make thanking/gratefulness, and little/few from My worshippers/slaves (is) the thankful/grateful (E). |
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| Yusuf Ali | They worked for him as he desired, (making) arches, images, basons as large as reservoirs, and (cooking) cauldrons fixed (in their places): "Work ye, sons of David, with thanks! but few of My servants are grateful!" |
| Pickthal | They made for him what he willed: synagogues and statues, basins like wells and boilers built into the ground. Give thanks, O House of David! Few of My bondmen are thankful. |
| Arberry | fashioning for him whatsoever he would -- places of worship, statues, porringers like water-troughs, and anchored cooking-pots. 'Labour, O House of David, in thankfulness; for few indeed are those that are thankful among My servants.' |
| Shakir | They made for him what he pleased of fortresses and images, and bowls (large) as watering-troughs and cooking-pots that will not move from their place; give thanks, O family of Dawood! and very few of My servants are grateful. |
| Sarwar | They would make for him anything that he wanted like fortresses, statues, large basins like reservoirs, and huge immovable cooking pots. It was said, "Family of David, worship and act gratefully. Only few of my servants are grateful." |
| Khalifa | They made for him anything he wanted - niches, statues, deep pools, and heavy cooking pots. O family of David, work (righteousness) to show your appreciation. Only a few of My servants are appreciative. |
| Hilali/Khan | They worked for him what he desired, (making) high rooms, images, basins as large as reservoirs, and (cooking) cauldrons fixed (in their places). "Work you, O family of Dawud (David), with thanks!" But few of My slaves are grateful. |
| H/K/Saheeh | They made for him what he willed of elevated chambers, statues, bowls like reservoirs, and stationary kettles. [We said], "Work, O family of David, in gratitude." And few of My servants are grateful. |
| Malik | They worked for him as he desired: making arches, images, basins as large as reservoirs and built-in cooking cauldrons. We said: "O Family of David! Work gratefully." Only a few of My devotees are truly grateful.[13] |
| QXP | They worked for him as he desired, making forts, sculptures and images, pools, and boilers well-dug into the ground. We said, "Labor O Children of David, in gratitude for what you have been given. Few of My servants are truly grateful in practice." |
| Maulana Ali | They made for him what he pleased, of synagogues and images, and bowls (large) as watering-troughs and fixed cooking-pots. Give thanks, O people of David! And very few of My servants are grateful. |
| Free Minds | They made for him what he desired of enclosures, and statues, and pools of deep reservoirs, and heavy pots. "O family of David, work to show thanks." Only a few of My servants are appreciative. |
| Qaribullah | They made for him whatever he wanted, arches, statues, bowls as basins, and fixed cauldrons. (We said:) 'Give thanks, House of David and work. ' Yet only a few of My worshipers are thankful. |
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| George Sale | They made for him whatever he pleased, of palaces, and statues, and large dishes like fishponds, and cauldrons standing firm on their trevets; and We said, work righteousness, O family of David, with thanksgiving; for few of my servants are thankful. |
| JM Rodwell | They made for him whatever he pleased, of lofty halls, and images, and dishes large as tanks for watering camels, and cooking pots that stood firmly. "Work," said we, "O family of David with thanksgiving:" But few of my servants are the thankful! |
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| Asad | they made for him whatever he wished of sanctuaries, and statues, and basins as [large as] great watering - troughs, and cauldrons firmly anchored. [I.e., because of their enormous size. Cf. II Chronicles iii, 10 - 13, where statues ("images") of cherubim are mentioned, as well as iv, 2 - 5, describing "a molten sea" (i.e., basin) of huge dimensions, resting upon twelve statues of oxen, and meant to contain water "for the priests to wash in" (ibid., iv, 6). The "sanctuaries" were apparently the various halls of the new temple.] [And We said:] "Labour, O David's people, in gratitude [towards Me] [These words, ostensibly addressed to "the people" or "the family" of David, are in reality an admonition to all believers, at all times, since all of them are, spiritually, "David's people".] - and [remember that] few are the truly grateful [even] among My servants!" [I.e., even among those who consider themselves God's servants - for "truly grateful [to God] is only he who realizes his inability to render adequate thanks to Him" (Zamakhshari).] |
| 34:14 فلما قضينا عليه الموت مادلهم على موته الا دابة الارض تاكل منساته فلما خر تبينت الجن ان لو كانوا يعلمون الغيب مالبثوا في العذاب المهين |
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| Transliteration | Falamma qadayna AAalayhi almawta ma dallahum AAala mawtihi illa dabbatu al-ardi ta/kulu minsaatahu falamma kharra tabayyanati aljinnu an law kanoo yaAAlamoona alghayba ma labithoo fee alAAathabi almuheeni |
| Literal | So when We ordered/accomplished on him the death/lifelessness, nothing guided/lead them on (to) his death/lifelessness except the land's/Earth's walker/creeper/crawler , eating his shepherd's staff/stick, so when he fell down the Jinns clarified/explained (to themselves) that (E) if they were knowing the absent/covered , they would not have stayed/remained/waited in the torture the disgracing/degrading. |
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| Yusuf Ali | Then, when We decreed (Solomon's) death, nothing showed them his death except a little worm of the earth, which kept (slowly) gnawing away at his staff: so when he fell down, the Jinns saw plainly that if they had known the unseen, they would not have tarried in the humiliating Penalty (of their Task). |
| Pickthal | And when We decreed death for him, nothing showed his death to them save a creeping creature of the earth which gnawed away his staff. And when he fell the jinn saw clearly how, if they had known the Unseen, they would not have continued in despised toil. |
| Arberry | And when We decreed that he should die, naught indicated to them that he was dead but the Beast of the Earth devouring his staff; and when he fell down, the jinn saw clearly that, had they only known the Unseen, they would not have continued in the humbling chastisement. |
| Shakir | But when We decreed death for him, naught showed them his death but a creature of the earth that ate away his staff; and when it fell down, the jinn came to know plainly that if they had known the unseen, they would not have tarried in abasing torment. |
| Sarwar | When We decreed that Solomon should die, no one knew of his death except for a creeping creature of the earth who ate-up his staff. When he fell down, the jinn realized that if they had known about the unseen, they would not have remained in such a humiliating torment for so long. |
| Khalifa | When the appointed time for his death came, they had no clue that he had died. Not until one of the animals tried to eat his staff, and he fell down, did the jinns realized that he was dead. They thus realized that if they really knew the unseen, they would have stopped working so hard as soon as he died. |
| Hilali/Khan | Then when We decreed death for him (Sulaiman (Solomon)), nothing informed them (jinns) of his death except a little worm of the earth, which kept (slowly) gnawing away at his stick, so when he fell down, the jinns saw clearly that if they had known the unseen, they would not have stayed in the humiliating torment. |
| H/K/Saheeh | And when We decreed for Solomon death, nothing indicated to the jinn his death except a creature of the earth eating his staff. But when he fell, it became clear to the jinn that if they had known the unseen, they would not have remained in humiliating punishment. |
| Malik | When We decreed Solomon’s death he was leaning on his staff. The Jinns did not know that he was dead until the termite ate away his staff and he fell down. Thus it became clear to the Jinns that if they had known the unseen, they would not have continued in the humiliating punishment of their task.[14] |
| QXP | When We decreed death for him (Solomon), nothing showed his death to the Wild Tribes until a creature of the earth ate away the strength he had mustered. When the power base fell, the Wild Tribes rebelled regretting that they should have done it sooner only if they knew the new unjust King. (The 'creature of the earth' was the highly incompetent son Rehoboam, and successor of Solomon 38:34. Historically, ten of the Israelite Tribes also broke away from the Kingdom at that point). |
| Maulana Ali | But when We decreed death for him, naught showed them his death but a creature of the earth that are away his staff. So when it fell down, the jinn saw clearly that, if they had known the unseen, they would not have tarried in humiliating torment. |
| Free Minds | Then, when We decreed death for him, nothing informed them of his death until a worm kept eating from his staff, so when he fell down, the Jinn realised that if they had known the unseen, they would not have remained in the humiliating retribution. |
| Qaribullah | And when We decreed (Solomon's) death, they had no indication that he was dead until (they saw a termite), a crawler of the earth eating away his staff. And when he fell down, the jinn realized that had they known the unseen, they would not have continued in their humiliating punishment. |
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| George Sale | And when We had decreed that Solomon should die, nothing discovered his death unto them, except the creeping thing of the earth, which gnawed his staff. And when his body fell down, the genii plainly perceived that if they had known that which is secret, they had not continued in a vile punishment. |
| JM Rodwell | And when we decreed the death of Solomon, nothing shewed them that he was dead but a reptile of the earth that gnawed the staff which supported his corpse. And when it fell, the Djinn perceived that if they had known the things unseen, they had not continu |
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| Asad | Yet [even Solomon had to die; but] when We decreed that he should die, nothing showed them that he was dead except an earthworm that gnawed away his staff. [This is yet another of the many Solomonic legends which had become an inalienable part of ancient Arabian tradition, and which the Quran uses as a vehicle for the allegorical illustration of some of its teachings. According to the legend alluded to above, Solomon died on his throne leaning forward on his staff, and for a length of time nobody became aware of his death: with the result that the jinn, who had been constrained to work for him, went on labouring at the heavy tasks assigned to them. Gradually, however, a termite ate away Solomon's staff, and his body, deprived of support, fell to the ground. This story - only hinted at in its outline - is apparently used here as an allegory of the insignificance and inherent brittleness of human life and of the perishable nature and emptiness of all worldly might and glory.] And when he fell to the ground, those invisible beings [subservient to him] saw clearly that, had they but understood the reality which was beyond the reach of their perception, [Al-ghayb, "that which is beyond the reach of [a created being's] perception", either in an absolute or - as in this instance - in a relative, temporary sense.] they would not have continued [to toil] in the shameful suffering [of servitude] [I.e., because they would have known that Solomon's sway over them had ended. In the elliptic manner so characteristic of the Quran, stress is laid here, firstly, on the limited nature of all empirical knowledge, including the result of deductions and inferences based on no more than observable or calculable phenomena, and, secondly, on the impossibility to determine correctly, on the basis of such limited fragments of knowledge alone, what course of action would be right in a given situation. Although the story as such relates to "invisible beings", its moral lesson (which may be summed up in the statement that empirical knowledge cannot provide any ethical guideline unless it is accompanied, and completed, by divine guidance) is obviously addressed to human beings as well.] |
| 34:15 لقد كان لسبا في مسكنهم اية جنتان عن يمين وشمال كلوا من رزق ربكم واشكروا له بلدة طيبة ورب غفور |
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| Transliteration | Laqad kana lisaba-in fee maskanihim ayatun jannatani AAan yameenin washimalin kuloo min rizqi rabbikum waoshkuroo lahu baldatun tayyibatun warabbun ghafoorun |
| Literal | To Sheba (it) had been in their residence, an evidence/sign (of) two treed gardens from right and left, eat from your Lord's provision and thank/be grateful to Him, a good/beautiful/enjoyable country/land/place , and a forgiving Lord. |
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| Yusuf Ali | There was, for Saba, aforetime, a Sign in their home-land - two Gardens to the right and to the left. "Eat of the Sustenance (provided) by your Lord, and be grateful to Him: a territory fair and happy, and a Lord Oft-Forgiving! |
| Pickthal | There was indeed a sign for Sheba in their dwelling-place: Two gardens on the right hand and the left (as who should say): Eat of the provision of your Lord and render thanks to Him. A fair land and an indulgent Lord! |
| Arberry | For Sheba also there was a sign in their dwelling-place -- two gardens, one on the right and one on the left: 'Eat of your Lord's provision, and give thanks to Him; a good land, and a Lord All-forgiving.' |
| Shakir | Certainly there was a sign for Saba in their abode; two gardens on the right and the left; eat of the sustenance of your Lord and give thanks to Him: a good land and a Forgiving Lord! |
| Sarwar | There was evidence (of the truth) for the people of Sheba in their homeland. (We gave them) two gardens, one on the left and one on the right and (told them), "Consume the sustenance which your Lord has given to you and give Him thanks. You have a blessed land and an All-forgiving Lord". |
| Khalifa | Sheba's homeland used to be a marvel, with two gardens on the right and the left. Eat from your Lord's provisions, and be appreciative of Him - good land, and a forgiving Lord. |
| Hilali/Khan | Indeed there was for Saba (Sheba) a sign in their dwelling place, - two gardens on the right hand and on the left (and it was said to them) "Eat of the provision of your Lord, and be grateful to Him, a fair land and an OftForgiving Lord. |
| H/K/Saheeh | There was for [the tribe of] Sabaâ in their dwelling place a sign: two [fields of] gardens on the right and on the left. [They were told], "Eat from the provisions of your Lord and be grateful to Him. A good land [have you], and a forgiving Lord." |
| Malik | For the people of Saba (Sheba, presently a town in Yeman) there was indeed a sign in their dwelling place: two gardens - one to the right and one to the left. It was said to them: "Eat of what your Lord has given you and render thanks to Him. Pleasant is your land and forgiving is your Lord."[15] |
| QXP | The People of Sheba had a homeland that was a marvel indeed, with gardens everywhere on the right and the left (Yemen-Somalia-Abyssinia). "Enjoy what your Sustainer has provided for you, and render thanks to Him - a goodly land and a Sustainer Absolver of imperfections." |
| Maulana Ali | Certainly there was a sign for Saba’ in their abode -- two gardens on the right and the left. East of the sustenance of your Lord and give thanks to Him. A good land and a Forgiving Lord! |
| Free Minds | There was for Sheba a sign in their homeland, with two paradises, on the right and the left. "Eat from the provisions of your Lord, and be thankful to Him." A good land, and a forgiving Lord. |
| Qaribullah | For Sheba there was indeed a sign. In their dwelling place there were two gardens, on the right and left side. (We said): 'Eat of your Lord's provisions and give thanks to Him, a good land, and a Lord who is the Forgiving. ' |
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| George Sale | The descendants of Saba had heretofore a sign in their dwellings; namely, two gardens, on the right hand and on the left: And it was said unto them, eat ye of the provision of your Lord, and give thanks unto Him; ye have a good country, and a gracious Lord. |
| JM Rodwell | A sign there was to SABA, in their dwelling places:-two gardens, the one on the right hand and the other on the left:-"Eat ye of your Lord's supplies, and give thanks to him: Goodly is the country, and gracious is the Lord!" |
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| Asad | INDEED, in [the luxuriant beauty of] their homeland, the people of Sheba had an evidence [of God's grace] [This connects with the call to gratitude towards God in the preceding passage, and the mention, at the end of verse 13, that "few are the truly grateful" even among those who think of themselves as "God's servants". The kingdom of Sheba (Saba in Arabic) was situated in south-western Arabia, and at the time of its greatest prosperity (i.e., in the first millennium B.C.) comprised not only the Yemen but also a large part of Hadramawt and the Mahrah country, and probably also much of present-day Abyssinia. In the vicinity of its capital Marib - the Sabaeans had built in the course of centuries an extraordinary system of dams, dykes and sluices, which became famous in history, with astonishing remnants extant to this day. It was to this great dam that the whole country of Sheba owed its outstanding prosperity, which became proverbial throughout Arabia. (According to the geographer Al-Hamdani, who died in 334 H., the area irrigated by this system of dams stretched eastward to the desert of Sayhad on the confines of the Rub al-Khali). The flourishing state of the country was reflected in its people's intense trading activities and their control of the "spice road" which led from Marib northwards to Mecca, Yathrib and Syria, and eastwards to Dufar on the shores of the Arabian Sea, thus connecting with the maritime routes from India and China. The period to which the above Quranic passage refers is evidently much later than that spoken of in 27:22 - 44.] -- two [vast expanses of] gardens, to the right and to the left, [calling out to them, as it were:] "Eat of what your Sustainer has provided for you, and render thanks unto Him: a land most goodly, and a Sustainer much-forgiving!" |
| 34:16 فاعرضوا فارسلنا عليهم سيل العرم وبدلناهم بجنتيهم جنتين ذواتي اكل خمط واثل وشئ من سدر قليل |
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| Transliteration | FaaAAradoo faarsalna AAalayhim sayla alAAarimi wabaddalnahum bijannatayhim jannatayni thawatay okulin khamtin waathlin washay-in min sidrin qaleelin |
| Literal | So they opposed/objected so We sent on (to) them the dam's/strong rain's flowage/flood/torrent, and We exchanged/replaced them with their two treed gardens two treed gardens with of (B) sour and bitter/weak crop and inedible food/fruits, and a thing from little sedre/lote-tree. |
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| Yusuf Ali | But they turned away (from Allah), and We sent against them the Flood (released) from the dams, and We converted their two garden (rows) into "gardens" producing bitter fruit, and tamarisks, and some few (stunted) Lote-trees. |
| Pickthal | But they were froward, so We sent on them the flood of 'Iram, and in exchange for their two gardens gave them two gardens bearing bitter fruit, the tamarisk and here and there a lote-tree. |
| Arberry | But they turned away; so We loosed on them the Flood of Arim, and We gave them, in exchange for their two gardens, two gardens bearing bitter produce and tamarisk-bushes, and here and there a few lote-trees. |
| Shakir | But they turned aside, so We sent upon them a torrent of which the rush could not be withstood, and in place of their two gardens We gave to them two gardens yielding bitter fruit and (growing) tamarisk and a few lote-trees. |
| Sarwar | They ignored (the evidence) and We sent to them a flood, arising from a broken dam. Nothing was left in their gardens but bitter fruits, some tamarisk and a few lotus trees. |
| Khalifa | They turned away and, consequently, we poured upon them a disastrous flood, and we substituted their two gardens into two gardens of badtasting fruits, thorny plants, and a skimpy harvest. |
| Hilali/Khan | But they turned away (from the obedience of Allah), so We sent against them Sail AlArim (flood released from the dam), and We converted their two gardens into gardens producing bitter bad fruit, and tamarisks, and some few lotetrees. |
| H/K/Saheeh | But they turned away [refusing], so We sent upon them the flood of the dam, and We replaced their two [fields of] gardens with gardens of bitter fruit, tamarisks and something of sparse lote trees. |
| Malik | But they gave no heed. So We let loose upon them the waters of the dam (called Ma'arib) and We converted their two gardens into the gardens producing bitter fruit, tamarisks and a few lote bushes.[16] |
| QXP | But they turned away from Divine Values and We sent on them the Flood of the 'Arim' released from water dams. And We turned their Gardens into 'gardens' producing wild bitter fruit, and a thorny Lote-tree here and a tree there. |
| Maulana Ali | But they turned aside, so We sent upon them a violent torrent, and in place of their two gardens We gave them two gardens yielding bitter fruit and (growing) tamarisk and a few lote-trees. |
| Free Minds | But they turned away, so We sent them a polluted water, and We substituted their two gardens into two gardens of bad tasting fruits, thorny plants, and a skimpy harvest. |
| Qaribullah | But they turned away. So We sent against them the Flood (at the city) of Arim, and exchanged their gardens with two others bearing bitter fruit and Tamarisks, and here and there a few Lotus trees. |
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| George Sale | But they turned aside from what We had commanded them; wherefore We sent against them the inundation of al Arem, and We changed their two gardens for them into two gardens producing bitter fruit, and tamarisks, and some little fruit of the lote-tree. |
| JM Rodwell | But they turned aside: so we sent upon them the flood of Irem; and we changed them their gardens into two gardens of bitter fruit and tamarisk and some few jujube trees. |
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| Asad | But they turned away [from Us], and so We let loose upon them a flood that overwhelmed the dams, [Lit., "the flooding of the dams" (sayl al-arim). The date of that catastrophe cannot be established with any certainty, but the most probable period of the first bursting of the Dam of Marib seems to have been the second century of the Christian era. The kingdom of Sheba was largely devastated, and this led to the migration of many southern (Qahtan) tribes towards the north of the Peninsula. Subsequently, it appears, the system of dams and dykes was to some extent repaired, but the country never regained its earlier prosperity; and a few decades before the advent of Islam the great dam collapsed completely and finally.] and changed their two [expanses of luxuriant] gardens into a couple of gardens yielding bitter fruit, and tamarisks, and some few [wild] lote-trees: |
| 34:17 ذلك جزيناهم بما كفروا وهل نجازي الا الكفور |
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| Transliteration | Thalika jazaynahum bima kafaroo wahal nujazee illa alkafoora |
| Literal | That We reimbursed them because (of) what they disbelieved, and do We reimburse except the (insisting) disbeliever? |
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| Yusuf Ali | That was the Requital We gave them because they ungratefully rejected Faith: and never do We give (such) requital except to such as are ungrateful rejecters. |
| Pickthal | This We awarded them because of their ingratitude. Punish We ever any save the ingrates? |
| Arberry | Thus We recompensed them for their unbelief; and do 'We ever recompense any hut the unbeliever? |
| Shakir | This We requited them with because they disbelieved; and We do not punish any but the ungrateful. |
| Sarwar | This was how We recompensed them for their ungratefulness and thus do We recompense the ungrateful ones. |
| Khalifa | We thus requited them for their disbelief. Do we not requite only the disbelievers? |
| Hilali/Khan | Like this We requited them because they were ungrateful disbelievers. And never do We requit in such a way except those who are ungrateful, (disbelievers). |
| H/K/Saheeh | [By] that We repaid them because they disbelieved. And do We [thus] repay except the ungrateful? |
| Malik | Thus did We requite them for their disbelief; and never do We punish any but the ungrateful![17] |
| QXP | This was Our Requital for their ingratitude. Do We ever punish anyone but the ungrateful? (Ingratitude = Refusing to share Allah's bounties in equity. It appears that in the Kingdom of Sheba people were divided into two classes, the very rich and the very poor). |
| Maulana Ali | With this We requited them because they were ungrateful; and We punish none but the ingrate. |
| Free Minds | We thus requited them for what they rejected. And We do not requite except the rejecter. |
| Qaribullah | As such We recompensed them for their disbelief; do We recompense any except the unbelievers? |
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| George Sale | This We gave them in reward, because they were ungrateful: Is any thus rewarded except the ungrateful? |
| JM Rodwell | Such was our retribution on them for their ingratitude: but do we thus recompense any except the ungrateful? |
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| Asad | thus We requited them for their having denied the truth. But do We ever requite [thus] any but the utterly ingrate? [Neither the Quran nor any authentic hadith tells us anything definite about the way in which the people of Sheba had sinned at the time immediately preceding the final collapse of the Dam of Marib (i.e.. in the sixth century of the Christian era). This omission, however, seems to be deliberate. In view of the fact that the story of Sheba's prosperity and subsequent catastrophic downfall had become a byword in ancient Arabia, it is most probable that its mention in the Quran has a purely moral purport similar to that of the immediately preceding legend of Solomon's death, inasmuch as both these legends, in their Quranic presentation, are allegories of the ephemeral nature of all human might and achievement. As mentioned above, the story of Sheba's downfall is closely linked with the phenomenon of men's recurrent ingratitude towards God. (See also verse 20 below.)] |
| 34:18 وجعلنا بينهم وبين القرى التي باركنا فيها قرى ظاهرة وقدرنا فيها السير سيروا فيها ليالي واياما امنين |
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| Transliteration | WajaAAalna baynahum wabayna alqura allatee barakna feeha quran thahiratan waqaddarna feeha alssayra seeroo feeha layaliya waayyaman amineena |
| Literal | And We made/put between them and between the villages/urban cities which We blessed in it apparent/visible villages/urban cities, and We predestined/evaluated in it the movement/ride , say: "Move/ride in it, nights and days/times safe/secure ." |
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| Yusuf Ali | Between them and the Cities on which We had poured our blessings, We had placed Cities in prominent positions, and between them We had appointed stages of journey in due proportion: "Travel therein, secure, by night and by day." |
| Pickthal | And We set, between them and the towns which We had blessed, towns easy to be seen, and We made the stage between them easy, (saying): Travel in them safely both by night and day. |
| Arberry | And We set, between them and the cities that We have blessed, cities apparent and well We measured the journey between them: 'Journey among them by night and day in security!' |
| Shakir | And We made between them and the towns which We had blessed (other) towns to be easily seen, and We apportioned the journey therein: Travel through them nights and days, secure. |
| Sarwar | We established between them and the town that We had blessed, other towns nearby, and thus made it easier to travel. We told them, "Travel there safely day and night". |
| Khalifa | We placed between them and the communites that we blessed other oases, and we secured the journey between them: "Travel therein days and nights in complete security." |
| Hilali/Khan | And We placed between them and the towns which We had blessed, towns easy to be seen, and We made the stages (of journey) between them easy (saying): "Travel in them safely both by night and day." |
| H/K/Saheeh | And We placed between them and the cities which We had blessed [many] visible cities. And We determined between them the [distances of] journey, [saying], "Travel between them by night or day in safety." |
| Malik | Between them and the towns which We had blessed (Syria and Palestine), We placed other towns in prominent positions so that they could journey to and fro in measured stages. We said: "Travel through them by day and night in complete security."[18] |
| QXP | And We had set, between them and the towns We had blessed (Syria-Palestine), many oases with townships within sight of one another, and thus We had made traveling easy, "Travel safely in this land by night or by day." |
| Maulana Ali | And We made between them and the towns which We had blessed, (other) towns easy to be seen, and We apportioned the journey therein: Travel through them nights and days, secure. |
| Free Minds | And We placed between them and between the towns that We blessed, towns that were easy to see; and We measured the journey between them: "Travel in them by night and day in complete security." |
| Qaribullah | Between them and the villages which We had blessed, We placed easily visible villages, and We spaced the journey between them exactly. (We said): 'Travel through them by day and night in safety. ' |
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| George Sale | And We placed between them and the cities which We have blessed, cities situate near each other; and We made the journey easy between them, saying, travel through the same by night and by day, in security. |
| JM Rodwell | And we placed between them and the cities which we have blessed, conspicuous cities, and we fixed easy stages: "Travel ye through them by night and day, secure." |
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| Asad | Now [before their downfall,] We had placed between them and the cities which We had blessed [I.e., Mecca and Jerusalem, both of which lay on the caravan route much used by the people of Sheba.] [many] towns within sight of one another; and thus We had made travelling easy [for them, as if to say]: "Travel safely in this [land], by night or by day!" |
| 34:19 فقالوا ربنا باعد بين اسفارنا وظلموا انفسهم فجعلناهم احاديث ومزقناهم كل ممزق ان في ذلك لايات لكل صبار شكور |
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| Transliteration | Faqaloo rabbana baAAid bayna asfarina wathalamoo anfusahum fajaAAalnahum ahadeetha wamazzaqnahum kulla mumazzaqin inna fee thalika laayatin likulli sabbarin shakoorin |
| Literal | So they said: "Our Lord, make distant between our journeys/voyages ." And they caused injustice/oppression (to) themselves, so We made them (as) information , and We tore/scattered them every/each tearing/scattering , that truly in that (are) evidences/signs (E) to every/each patient/endurer, thankful/grateful. |
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| Yusuf Ali | But they said: "Our Lord! Place longer distances between our journey-stages": but they wronged themselves (therein). At length We made them as a tale (that is told), and We dispersed them all in scattered fragments. Verily in this are Signs for every (soul that is) patiently constant and grateful. |
| Pickthal | But they said: Our Lord! Make the stage between our journeys longer. And they wronged themselves, therefore We made them bywords (in the land) and scattered them abroad, a total scattering. Lo! herein verily are portents for each steadfast, grateful (heart). |
| Arberry | But they said, 'Our Lord, prolong the stages of our travel'; and they wronged themselves, so We made them as but tales, and We tore them utterly to pieces. Surely in that are signs for every man enduring, thankful. |
| Shakir | And they said: O our Lord! make spaces to be longer between our journeys; and they were unjust to themselves so We made them stories and scattered them with an utter scattering; most surely there are signs in this for every patient, grateful one |
| Sarwar | They said, "Lord, make the distances of our journeys longer." They did injustice to themselves and We turned their existence into ancient tales by making them disintegrate totally. In this there is evidence (of the truth) for every forbearing and grateful person. |
| Khalifa | But they (turned unappreciative and) challenged: "Our Lord, we do not care if You increase the distance of our journeys (without any stations)." They thus wronged their own souls. Consequently, we made them history, and scattered them into small communities throughout the land. This should provide lessons for those who are steadfast, appreciative. |
| Hilali/Khan | But they said: "Our Lord! Make the stages between our journey longer," and they wronged themselves, so We made them as tales (in the land), and We dispersed them all, totally. Verily, in this are indeed signs for every steadfast grateful (person). |
| H/K/Saheeh | But [insolently] they said, "Our Lord, lengthen the distance between our journeys," and wronged themselves, so We made them narrations and dispersed them in total dispersion. Indeed in that are signs for everyone patient and grateful. |
| Malik | But they prayed: "Our Lord! Make our journeys longer." Thereby they wronged their souls and We made them merely a tale that is told and dispersed them in scattered fragments. Surely there is a sign in this for every patient, grateful person.[19] |
| QXP | But now, their ungrateful attitude was saying, "Our Lord! Make our journey-stages longer." (Make the trade route insecure, unprofitable and deserted). They wronged people and thus harmed themselves. Consequently, We made them history, and We scattered them utterly. Herein, behold, are Signs indeed for individuals and nations who would patiently draw lessons from history and learn to be practically grateful. |
| Maula |