| 35:1 سورة فاطر بسم الله الرحمن الرحيم ٛــــ الحمد لله فاطر السماوات والارض جاعل الملائكة رسلا اولي اجنحة مثنى وثلاث ورباع يزيد في الخلق مايشاء ان الله على كل شئ قدير |
| |
|
| Transliteration | Alhamdu lillahi fatiri alssamawati waal-ardi jaAAili almala-ikati rusulan olee ajnihatin mathna wathulatha warubaAAa yazeedu fee alkhalqi ma yashao inna Allaha AAala kulli shay-in qadeerun |
| Literal | The praise/gratitude (is) to God creator/originator (of) the skies/space and the earth/Planet Earth, making/creating/manipulating the angels (as) messengers (owners) of wings/sides two two/twos, and three/threes, and fours, He increases in the creation what He wills/wants, that truly God (is) on every thing capable/able. |
| |
|
| Yusuf Ali | Praise be to Allah, Who created (out of nothing) the heavens and the earth, Who made the angels, messengers with wings,- two, or three, or four (pairs): He adds to Creation as He pleases: for Allah has power over all things. |
| Pickthal | Praise be to Allah, the Creator of the heavens and the earth, Who appointeth the angels messengers having wings two, three and four. He multiplieth in creation what He will. Lo! Allah is Able to do all things. |
| Arberry | Praise belongs to God, Originator of the heavens and earth, who appointed the angels to be messengers having wings two, three and four, increasing creation as He wills. Surely God is powerful over everything. |
| Shakir | All praise is due to Allah, the Originator of the heavens and the earth, the Maker of the angels, messengers flying on wings, two, and three, and four; He increases in creation what He pleases; surely Allah has power over all things. |
| Sarwar | All praise belongs to God, the creator of the heavens and the earth who has made the angels Messengers of two or three or four wings. He increases the creation as He wills. God has power over all things. |
| Khalifa | Praise be to GOD, Initiator of the heavens and the earth, and appointer of the angels to be messengers with wings - two, three, and four (wings). He increases the creation as He wills. GOD is Omnipotent. |
| Hilali/Khan | All the praises and thanks be to Allah, the (only) Originator (or the (only) Creator) of the heavens and the earth, Who made the angels messengers with wings, - two or three or four. He increases in creation what He wills. Verily, Allah is Able to do all things. |
| H/K/Saheeh | [All] praise is [due] to Allah, Creator of the heavens and the earth, [who] made the angels messengers having wings, two or three or four. He increases in creation what He wills. Indeed, Allah is over all things competent. |
| Malik | Praise be to Allah, the Creator of the heavens and the earth! Who appoint the angels having two, three and four pairs of wings as His messengers. He adds to His creation as He pleases; for Allah has power over all things.[1] |
| QXP | All Praise is due to Allah, the Originator of all Highs and their Lows, Who appoints His angels as message-bearers having wings two, three and four. (Many of the angels, the physical laws in the Universe, have more than one function). He increases in creation what He Will. For, Allah is the Appointer of due measure of all things, and He is Able to do all things. |
| Maulana Ali | Praise be to Allah, the Originator of the heavens and the earth, the Maker of the angels, messengers flying on wings, two, and three, and four. He increase in creation what He pleases. Surely Allah is Possessor of power over all things. |
| Free Minds | Praise be to God, Initiator of the heavens and the Earth; maker of the Angels as messengers with wings in two's, and three's, and four's. He increases in the creation as He wishes. God is able to do all things. |
| Qaribullah | Praise belongs for Allah, the Originator of the heavens and earth, who appointed the angels to be Messengers, with wings, two, three, and four. He increases the creation as He wills. Allah has power over all things. |
| |
|
| George Sale | Praise be unto God, the creator of heaven and earth; who maketh the angels his messengers, furnished with two, and three, and four pair of wings: God maketh what addition He pleaseth unto his creatures; for God is almighty. |
| JM Rodwell | PRAISE be to God, Maker of the Heavens and of the Earth! Who employeth the ANGELS as envoys, with pairs of wings, two, three, and four: He addeth to his creature what He will! Truly God hath power for all things. |
| |
|
| Asad | ALL PRAISE is due to God, Originator of the heavens and the earth, who causes the angels to be (His) message-bearers, endowed with wings, two, or three, or four. [The "wings" of the spiritual beings or forces comprised within the designation of angels are, obviously, a metaphor for the speed and power with which God's revelations are conveyed to His prophets. Their multiplicity ("two, or three, or four") is perhaps meant to stress the countless ways in which He causes His commands to materialize within the universe created by Him: an assumption which, to my mind, is supported by an authentic hadith to the effect that on the night of his Ascension (see Appendix IV) the Prophet saw Gabriel "endowed with six hundred wings" (Bukhari and Muslim, on the authority of Ibn Masud).] [Unceasingly] He adds to His creation whatever He wills: for, verily, God has the power to will anything. [I.e., the process of creation is continuous, constantly expanding in scope, range and variety.] |
| 35:2 مايفتح الله للناس من رحمة فلا ممسك لها ومايمسك فلا مرسل له من بعده وهو العزيز الحكيم |
| |
|
| Transliteration | Ma yaftahi Allahu lilnnasi min rahmatin fala mumsika laha wama yumsik fala mursila lahu min baAAdihi wahuwa alAAazeezu alhakeemu |
| Literal | What God opens/discloses to the people from mercy so (there is) no withholder/refrainer to it, and what He holds/grasps , so (there is) no sender to it from after Him, and He is the glorious/mighty , the wise/judicious . |
| |
|
| Yusuf Ali | What Allah out of his Mercy doth bestow on mankind there is none can withhold: what He doth withhold, there is none can grant, apart from Him: and He is the Exalted in Power, full of Wisdom. |
| Pickthal | That which Allah openeth unto mankind of mercy none can withhold it; and that which He withholdeth none can release thereafter. He is the Mighty, the Wise. |
| Arberry | Whatsoever mercy God opens to men, none can withhold and whatsoever He withholds, none can loose after Him. He is the All-mighty, the All-wise. |
| Shakir | Whatever Allah grants to men of (His) mercy, there is none to withhold it, and what He withholds there is none to send it forth after that, and He is the Mighty, the Wise |
| Sarwar | No one can withhold whatever mercy God grants to the human being, nor can one release whatever He withholds. He is Majestic and All-wise. |
| Khalifa | When GOD showers the people with mercy, no force can stop it. And if He withholds it, no force, other than He, can send it. He is the Almighty, Most Wise. |
| Hilali/Khan | Whatever of mercy (i.e.of good), Allah may grant to mankind, none can withhold it, and whatever He may withhold, none can grant it thereafter. And He is the AllMighty, the AllWise. |
| H/K/Saheeh | Whatever Allah grants to people of mercy none can withhold it; and whatever He withholds none can release it thereafter. And He is the Exalted in Might, the Wise. |
| Malik | None can withhold the blessings which He bestows on people and none can award besides Him what He withholds. He is the Mighty, the Wise.[2] |
| QXP | Whatever Grace Allah opens for mankind, none can withhold it. And whatever He withholds, none can release, for He is the Almighty, the Wise. (He uses His Might in Mercy and Wisdom). |
| Maulana Ali | Whatever Allah grants to men of (His) mercy, there is none to withhold it, and what He withholds, none can grant thereafter. And He is the Mighty, the Wise. |
| Free Minds | Whatever mercy God opens for the people, none can stop it. And what He holds back none can send it other than He. And He is the Noble, the Wise. |
| Qaribullah | Whatever mercy Allah opens to people, none can withhold; and whatever He withholds none can release after Him. He is the Almighty, the Wise. |
| |
|
| George Sale | The mercy which God shall freely bestow on mankind, there is none who can with-hold; and what He shall with-hold, there is none who can bestow, besides Him: And He is the mighty, the wise. |
| JM Rodwell | The mercy which God layeth open for man, no one can keep back; and what He shall keep back, none can afterwards send forth. And He is the Mighty, the Wise. |
| |
|
| Asad | Whatever grace God opens up to man, none can withhold it; and whatever He withholds, none can henceforth release: for He alone is almighty, truly wise. |
| 35:3 ياايها الناس اذكروا نعمت الله عليكم هل من خالق غير الله يرزقكم من السماء والارض لااله الا هو فانى تؤفكون |
| |
|
| Transliteration | Ya ayyuha alnnasu othkuroo niAAmata Allahi AAalaykum hal min khaliqin ghayru Allahi yarzuqukum mina alssama-i waal-ardi la ilaha illa huwa faanna tu/fakoona |
| Literal | You, you the people, remember/mention God's blessing on you, is (there) from (a) creator other than God, (who) provides for you from the skies/space and the earth/Planet Earth? (There is) no God except Him, so where/how (do) you lie/turn away? |
| |
|
| Yusuf Ali | O men! Call to mind the grace of Allah unto you! is there a creator, other than Allah, to give you sustenance from heaven or earth? There is no god but He: how then are ye deluded away from the Truth? |
| Pickthal | O mankind! Remember Allah's grace toward you! Is there any creator other than Allah who provideth for you from the sky and the earth? There is no Allah save Him. Whither then are ye turned? |
| Arberry | O men, remember God's blessing upon you; is there any creator, apart from God, who provides for you out of heaven and earth? There is no god but He: how then are you perverted? |
| Shakir | O men! call to mind the favor of Allah on you; is there any creator besides Allah who gives you sustenance from the heaven and the earth? There is no god but He; whence are you then turned away? |
| Sarwar | People, remember the bounty of God that He has granted to you. Is their any creator besides God who could provide you with sustenance from the heavens and the earth? He is the only God. Where then can you turn away? |
| Khalifa | O people, remember GOD's blessings upon you. Is there any creator other than GOD who provides for you from the heaven and the earth? There is no other god beside Him. How could you deviate? |
| Hilali/Khan | O mankind! Remember the Grace of Allah upon you! Is there any creator other than Allah who provides for you from the sky (rain) and the earth? La ilaha illa Huwa (none has the right to be worshipped but He). How then are you turning away (from Him)? |
| H/K/Saheeh | O mankind, remember the favor of Allah upon you. Is there any creator other than Allah who provides for you from the heaven and earth? There is no deity except Him, so how are you deluded? |
| Malik | O mankind! Call to mind the favors of Allah on you; is there any other creator than Allah who provides for you from the heavens and the earth? There is no god but Him. How then are you being deceived?[3] |
| QXP | O Mankind! Think of the blessings of Allah upon you. Is there any creator other than Allah who provides for you from the heaven and earth? There is no god but He. How could you wander in the wilderness of thought! |
| Maulana Ali | O Men, call to mind the favour of Allah to you. Is there any Creator besides Allah who provides for you from the heaven and the earth? There is no God but He. How are you then turned away? |
| Free Minds | O people, remember God's blessing upon you. Is there any creator other than God who provides for you from the heaven and the Earth? There is no god besides Him, so why do you deviate? |
| Qaribullah | People, remember the blessings of Allah to you. Except for Allah, is there any other creator who provides for you out of heaven and earth? There is no god except He. Where then do you turn? |
| |
|
| George Sale | O men, remember the favour of God towards you: Is there any creator, besides God, who provideth food for you from heaven and earth? There is no God but He: How therefore are ye turned aside from acknowledging his unity? |
| JM Rodwell | O men! bear in mind the favour of God towards you. Is there a creator other than God, who nourisheth you with the gifts of heaven and earth? There is no God but He! How then are ye turned aside from Him? |
| |
|
| Asad | O men! Call to mind the blessings which God has bestowed upon you! Is there any creator, other than God, that could provide for you sustenance out of heaven and earth? [See 10:31 and the corresponding note.] There is no deity save Him: and yet, how perverted are your minds! [Sc., "inasmuch as you attribute divine qualities or powers to anyone or anything beside Him". For an explanation of the phrase anna tu fakun (lit., "how turned-away you are", i.e., from the truth), see 5:75.] |
| 35:4 وان يكذبوك فقد كذبت رسل من قبلك والى الله ترجع الامور |
| |
|
| Transliteration | Wa-in yukaththibooka faqad kuththibat rusulun min qablika wa-ila Allahi turjaAAu al-omooru |
| Literal | And if they deny/falsify you , so messengers from before you had been denied/falsified , to God return the matters/affairs. |
| |
|
| Yusuf Ali | And if they reject thee, so were messengers rejected before thee: to Allah back for decision all affairs. |
| Pickthal | And if they deny thee, (O Muhammad), messengers (of Allah) were denied before thee. Unto Allah all things are brought back. |
| Arberry | If they cry lies to thee, Messengers before thee were cried lies to; and unto God all matters are returned. |
| Shakir | And if they call you a liar, truly messengers before you were called liars, and to Allah are all affairs returned. |
| Sarwar | If they reject you, other Messengers had certainly been rejected before you. All decisions are in the hands of God. |
| Khalifa | If they disbelieve you, messengers before you have been disbelieved. GOD is in control of all things. |
| Hilali/Khan | And if they belie you (O Muhammad SAW), so were Messengers belied before you. And to Allah return all matters (for decision). |
| H/K/Saheeh | And if they deny you, [O Muúammad] already were messengers denied before you. And to Allah are returned [all] matters. |
| Malik | O Prophet! If they deny you, so were the Messengers denied before you. All affairs shall ultimately be presented before Allah.[4] |
| QXP | (O Messenger) if they deny you, Messengers before you were also denied. But all affairs ultimately end up in His Court. |
| Maulana Ali | And if they reject thee -- truly messengers before thee were rejected. And to Allah are all affairs returned. |
| Free Minds | And if they deny you, then also messengers before you have been denied. And to God will all matters be returned. |
| Qaribullah | If they belie you, other Messengers have been belied before you. To Allah all matters are returned. |
| |
|
| George Sale | If they accuse thee of imposture, Apostles before thee have also been accused of imposture: And unto God shall all things return. |
| JM Rodwell | If they treat thee as an impostor, then before thee have apostles been treated as impostors. But to God shall all things return. |
| |
|
| Asad | But if they [whose minds are perverted] give thee the lie, [O Prophet, remember that] even so, before thy time, have [other] apostles been given the lie: for [the unbelievers always refuse to admit that] all things go back to God [as their source]. |
| 35:5 ياايها الناس ان وعد الله حق فلا تغرنكم الحياة الدنيا ولايغرنكم بالله الغرور |
| |
|
| Transliteration | Ya ayyuha alnnasu inna waAAda Allahi haqqun fala taghurrannakumu alhayatu alddunya wala yaghurrannakum biAllahi algharooru |
| Literal | You, you the people, that truly God's promise (is) true/truth , so let not the life the present/worldly life deceive/tempt you, and nor the deceit/temptation deceive/tempt you with God. |
| |
|
| Yusuf Ali | O men! Certainly the promise of Allah is true. Let not then this present life deceive you, nor let the Chief Deceiver deceive you about Allah. |
| Pickthal | O mankind! Lo! the promise of Allah is true. So let not the life of the world beguile you, and let not the (avowed) beguiler beguile you with regard to Allah. |
| Arberry | O men, God's promise is true; so let not the present life delude you, and let not the Deluder delude you concerning God. |
| Shakir | O men! surely the promise of Allah is true, therefore let not the life of this world deceive you, and let not the archdeceiver deceive you respecting Allah. |
| Sarwar | People, the promise of God is true. Let not the worldly life deceive you. Let not the devil deceive you about God |
| Khalifa | O people, GOD's promise is the truth; therefore, do not be distracted by this lowly life. Do not be diverted from GOD by mere illusions. |
| Hilali/Khan | O mankind! Verily, the Promise of Allah is true. So let not this present life deceive you, and let not the chief deceiver (Satan) deceive you about Allah. |
| H/K/Saheeh | O mankind, indeed the promise of Allah is truth, so let not the worldly life delude you and be not deceived about Allah by the Deceiver. |
| Malik | O mankind! Certainly the promise of Allah is true, therefore let not the life of this world deceive you nor let the chief deceiver (Satan) deceive you about Allah.[5] |
| QXP | O Mankind! Indeed Allah's Promise is true. (The Law of Requital is an inevitable reality). So let not the present life deceive you, nor let the Deceiver deceive you about Allah. (Deceiver = Satan = Selfish desire. Also misguided people and their propaganda). |
| Maulana Ali | O men, surely the promise of Allah is true, so let not the life of this world deceive you. And let not the arch-deceiver deceive you about Allah. |
| Free Minds | O people, God's promise is the truth; therefore, do not be overwhelmed by this worldly life, and do not let arrogance overwhelm you from God. |
| Qaribullah | People, the promise of Allah is true, so do not let this present life delude you, and do not let the deluder (satan) delude you about Allah. |
| |
|
| George Sale | O men, verily the promise of God is true: Let not therefore the present life deceive you, neither let the deceiver deceive you concerning God: |
| JM Rodwell | O men! assuredly the promise of God is true: let not then the present life deceive you: and let not the Deceiver deceive you as to God. |
| |
|
| Asad | O men! Verily, God's promise [of resurrection] is true indeed: let not, then, the life of this world delude you, and let not [your own] deceptive thoughts about God delude you! [See 31:33 (which is phrased in exactly the same way) and the corresponding note. As regards the explicit reference to Satan in the next verse of the present surah, see Razi's remarks quoted in note on 14:22, as well as note on 15:17.] |
| 35:6 ان الشيطان لكم عدو فاتخذوه عدوا انما يدعو حزبه ليكونوا من اصحاب السعير |
| |
|
| Transliteration | Inna alshshaytana lakum AAaduwwun faittakhithoohu AAaduwwan innama yadAAoo hizbahu liyakoonoo min as-habi alssaAAeeri |
| Literal | That truly the devil (is) for you an enemy, so take him (as) an enemy, truly/indeed he calls his group/party to be from the blazing's/inflamed's/(inferno's) owners/company . |
| |
|
| Yusuf Ali | Verily Satan is an enemy to you: so treat him as an enemy. He only invites his adherents, that they may become Companions of the Blazing Fire. |
| Pickthal | Lo! the devil is an enemy for you, so treat him as an enemy. He only summoneth his faction to be owners of the flaming Fire. |
| Arberry | Surely Satan is an enemy to you; so take him for an enemy. He calls his party only that they may be among the inhabitants of the Blaze. |
| Shakir | Surely the Shaitan is your enemy, so take him for an enemy; he only invites his party that they may be inmates of the burning |
| Sarwar | Satan is your enemy. Thus, consider him as your enemy. His party only calls you to make you the dwellers of the burning fire. |
| Khalifa | The devil is your enemy, so treat him as an enemy. He only invites his party to be the dwellers of Hell. |
| Hilali/Khan | Surely, Shaitan (Satan) is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire. |
| H/K/Saheeh | Indeed, Satan is an enemy to you; so take him as an enemy. He only invites his party to be among the companions of the Blaze. |
| Malik | Surely Satan (Satan) is your enemy: so take him as an enemy. He is inviting his adherents towards his way so that they may become companions of the blazing fire.[6] |
| QXP | Behold, Satan is a foe unto you; so treat him as a foe. He only calls his party to become companions of the Blazing Fire. |
| Maulana Ali | Surely the devil is your enemy, so take him for an enemy. He only invites his party to be companions of the burning Fire. |
| Free Minds | The devil is an enemy to you, so treat him as an enemy. He only invites his faction to be the dwellers of Hell. |
| Qaribullah | satan is indeed your enemy; therefore take him for an enemy. He calls his party so that they will become the companions of the Blaze. |
| |
|
| George Sale | For Satan is an enemy unto you; wherefore hold him for an enemy: He only inviteth his confederates to be the inhabitants of hell. |
| JM Rodwell | Yes, Satan is your foe. For a foe then hold him. He calleth his followers to him that they may become inmates of the flame. |
| |
|
| Asad | Behold, Satan is a foe unto you: so treat him as a foe. He but calls on his followers to the end that they might find themselves among such as are destined for the blazing flame - |
| 35:7 الذين كفروا لهم عذاب شديد والذين امنوا وعملوا الصالحات لهم مغفرة واجر كبير |
| |
|
| Transliteration | Allatheena kafaroo lahum AAathabun shadeedun waallatheena amanoo waAAamiloo alssalihati lahum maghfiratun waajrun kabeerun |
| Literal | Those who disbelieved, for them (is) a strong (severe) torture, and those who believed and made/did the correct/righteous deeds, for them (is) a forgiveness and great reward . |
| |
|
| Yusuf Ali | For those who reject Allah, is a terrible Penalty: but for those who believe and work righteous deeds, is Forgiveness, and a magnificent Reward. |
| Pickthal | Those who disbelieve, theirs will be an awful doom; and those who believe and do good works, theirs will be forgiveness and a great reward. |
| Arberry | Those who disbelieve -- there awaits them a terrible chastisement; but those who believe, and do deeds of righteousness -- theirs shall be forgiveness and a great wage. |
| Shakir | (As for) those who disbelieve, they shall have a severe punishment, and (as for) those who believe and do good, they shall have forgiveness and a great reward. |
| Sarwar | The unbelievers will suffer a severe torment, but the righteously striving believers will receive forgiveness and a great reward. |
| Khalifa | Those who disbelieve have incurred a severe retribution, and those who believe and lead a righteous life have deserved forgiveness and a great recompense. |
| Hilali/Khan | Those who disbelieve, theirs will be a severe torment; and those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds, theirs will be forgiveness and a great reward (i.e. Paradise). |
| H/K/Saheeh | Those who disbelieve will have a severe punishment, and those who believe and do righteous deeds will have forgiveness and great reward. |
| Malik | Those who disbelieve shall have a terrible punishment, and those who believe and do good deeds shall have forgiveness and a magnificent reward.[7] |
| QXP | For those who are bent on rejecting the Truth, is a severe retribution. And for those who accept the Truth and work for the welfare of others, is the protection of forgiveness and a great reward. |
| Maulana Ali | Those who disbelieve, for them is a severe chastisement. And those who believe and do good, for them is forgiveness and a great reward. |
| Free Minds | Those who reject will have a painful retribution, and those who believe and do good works they will have a forgiveness and a great reward. |
| Qaribullah | For the unbelievers awaits a terrible punishment, but for those who believe and do good deeds is forgiveness and a great recompense. |
| |
|
| George Sale | For those who believe not there is prepared a severe torment: But for those who shall believe and do that which is right, is prepared mercy and a great reward. |
| JM Rodwell | The unbelievers,-for them a terrible punishment! But believers and doers of good works, for them is mercy, and a great reward! |
| |
|
| Asad | [seeing that] for those who are bent on denying the truth there is suffering severe in store, just as for those who have attained to faith and do righteous deeds there is forgiveness of sins, and a great reward. |
| 35:8 افمن زين له سوء عمله فراه حسنا فان الله يضل من يشاء ويهدي من يشاء فلاتذهب نفسك عليهم حسرات ان الله عليم بما يصنعون |
| |
|
| Transliteration | Afaman zuyyina lahu soo-o AAamalihi faraahu hasanan fa-inna Allaha yudillu man yashao wayahdee man yashao fala tathhab nafsuka AAalayhim hasaratin inna Allaha AAaleemun bima yasnaAAoona |
| Literal | Is who his bad/evil deed was decorated/beautified to (for) him, so he saw it (as) good/beautiful, so then God misguides whom He wills/wants, and He guides whom He wills/wants, so do not (let) your self go/wipe out on (for) them (in) grief/sorrow, that truly God (is) knowledgeable with what they make/do . |
| |
|
| Yusuf Ali | Is he, then, to whom the evil of his conduct is made alluring, so that he looks upon it as good, (equal to one who is rightly guided)? For Allah leaves to stray whom He wills, and guides whom He wills. So let not thy soul go out in (vainly) sighing after them: for Allah knows well all that they do! |
| Pickthal | Is he, the evil of whose deeds is made fairseeming unto him so that he deemeth it good, (other than Satan's dupe)? Allah verily sendeth whom He will astray, and guideth whom He will; so let not thy soul expire in sighings for them. Lo! Allah is Aware of what they do! |
| Arberry | And what of him, the evil of whose deeds has been decked out fair to him, so that he thinks it is good? God leads astray whomsoever He will, and whomsoever He will He guides; so let not thy soul be wasted in regrets for them; God has knowledge of the things they work. |
| Shakir | What! is he whose evil deed is made fairseeming to him so much so that he considers it good? Now surely Allah makes err whom He pleases and guides aright whom He pleases, so let not your soul waste away in grief for them; surely Allah is Cognizant of what they do |
| Sarwar | Can one whose evil deeds seem attractive and virtuous to him (be compared to a truly righteous person)? God guides or causes to go astray whomever He wants. (Muhammad), do not be grieved because of their disbelief. God knows well whatever they do. |
| Khalifa | Note the one whose evil work is adorned in his eyes, until he thinks that it is righteous. GOD thus sends astray whoever wills (to go astray), and He guides whoever wills (to be guided). Therefore, do not grieve over them. GOD is fully aware of everything they do. |
| Hilali/Khan | Is he, then, to whom the evil of his deeds made fairseeming, so that he considers it as good (equal to one who is rightly guided)? Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad SAW) in sorrow for them. Truly, Allah is the AllKnower of what they do! |
| H/K/Saheeh | Then is one to whom the evil of his deed has been made attractive so he considers it good [like one rightly guided]? For indeed, Allah sends astray whom He wills and guides whom He wills. So do not let yourself perish over them in regret. Indeed, Allah is Knowing of what they do. |
| Malik | Can that person be guided whose evil deeds are so fair seeming to him that he considers them good? The fact is that Allah leaves to stray whom He wills and guides whom He pleases. Therefore, O Prophet, let not your soul expire in sorrow on their account. Allah is aware of all their actions.[8] |
| QXP | Can you think of he whose persistence in evil blunts his sensitivity - so that his deeds seem fair to him? Verily, Allah lets go astray any who wants to go astray, just as He guides any who wants to be guided. Therefore, waste not yourself in sorrowing over them. Verily, Allah is Aware of all that they contrive. |
| Maulana Ali | Is he whose evil deed is made fair-seeming to him so that he considers it good? -- Now surely Allah leaves in error whom He pleases and guides aright whom He pleases, so let not thy soul waste away in grief for them. Surely Allah is Knower of what they do. |
| Free Minds | The one whose evil work is adorned and he sees it as being good. God thus misguides whom he wills, and He guides whom He wills. So do not let yourself grieve over them. God is fully aware of what they are doing. |
| Qaribullah | What then of he whose evil deeds have been decorated fair to him and thinks them to be good? Allah leads astray whomsoever He will and whomsoever He will He guides. Do not let your soul be wasted in regrets for them; Allah has knowledge of all they do. |
| |
|
| George Sale | Shall he therefore for whom his evil work hath been prepared, and who imagineth it to be good, be as he who is rightly disposed, and discerneth the truth? Verily God will cause to err whom He pleaseth, and will direct whom He pleaseth. Let not thy soul therefore be spent in sighs for their sakes, on account of their obstinacy; for God well knoweth that which they do. |
| JM Rodwell | Shall he, the evil of whose deeds are so tricked out to him that he deemeth them good, be treated like him who seeth things aright? Verily God misleadeth whom He will, and guideth whom He will. Spend not thy soul in sighs for them: God knoweth their doings |
| |
|
| Asad | Is, then, he to whom the evil of his own doings is [so] alluring that [in the end] he regards it as good [anything but a follower of Satan]? For, verily, God lets go astray him that wills [to go astray], just as He guides him that wills [to be guided]. [See note on 14:4, which explains my rendering of this sentence.] Hence, [O believer,] do not waste thyself in sorrowing over them: verily, God has full knowledge of all that they do! |
| 35:9 والله الذي ارسل الرياح فتثير سحابا فسقناه الى بلد ميت فاحيينا به الارض بعد موتها كذلك النشور |
| |
|
| Transliteration | WaAllahu allathee arsala alrriyaha fatutheeru sahaban fasuqnahu ila baladin mayyitin faahyayna bihi al-arda baAAda mawtiha kathalika alnnushooru |
| Literal | And God is who sent the winds/breezes, so it erupts and spreads clouds, so We drove it to a dead country/land , so We revived with it the land/Earth after its death/lifelessness, as/like that (is) the revival/resurrection. |
| |
|
| Yusuf Ali | It is Allah Who sends forth the Winds, so that they raise up the Clouds, and We drive them to a land that is dead, and revive the earth therewith after its death: even so (will be) the Resurrection! |
| Pickthal | And Allah it is Who sendeth the winds and they raise a cloud; then We lead it unto a dead land and revive therewith the earth after its death. Such is the Resurrection. |
| Arberry | God is He that looses the winds, that stir up cloud, then We drive it to a dead land and therewith revive the earth, after it is dead. Even so is the Uprising. |
| Shakir | And Allah is He Who sends the winds so they raise a cloud, then We drive it on to a dead country, and therewith We give life to the earth after its death; even so is the quickening. |
| Sarwar | It is God who sends the winds to raise the clouds. We then drive them unto barren areas and revive the dead earth. (The Resurrection) will also be executed in the same way. |
| Khalifa | GOD is the One who sends the winds to stir up clouds, then we drive them towards barren lands, and revive such lands after they were dead. Thus is the resurrection. |
| Hilali/Khan | And it is Allah Who sends the winds, so that they raise up the clouds, and We drive them to a dead land, and revive therewith the earth after its death. As such (will be) the Resurrection! |
| H/K/Saheeh | And it is Allah who sends the winds, and they stir the clouds, and We drive them to a dead land and give life thereby to the earth after its lifelessness. Thus is the resurrection. |
| Malik | It is Allah Who sends forth winds to raise up the clouds, then drives them to a dead land and therewith revive the earth after its death. Similar will be the resurrection of the dead.[9] |
| QXP | And Allah it is Who sends the winds and they raise a cloud; then We lead it unto a dead land and revive the earth after it had been lifeless. Thus is the Resurrection (and revival of individuals and nations with Divine Guidance). |
| Maulana Ali | And Allah is He Who sends the winds, so they raise a cloud, then We drive it on to a dead land, and therewith give life to the earth after its death. Even so is the quickening. |
| Free Minds | And God is the One who sends the winds so it stirs up a cloud, then We drive it to a town that is dead, and We revive with it the land after it had died. Such is the resurrection. |
| Qaribullah | Allah is He who sends the winds that stir up the clouds. Then, We drive them on to a dead land and revive the earth after it's death. Such is the Raising Up. |
| |
|
| George Sale | It is God who sendeth the winds, and raiseth a cloud; and We drive the same unto a dead country, and thereby quicken the earth after it hath been dead: So shall the resurrection be. |
| JM Rodwell | It is God who sendeth forth the winds which raise the clouds aloft: then drive we them on to some land dead from drought, and give life thereby to the earth after its death. So shall be the resurrection. |
| |
|
| Asad | AND [remember:] it is God who sends forth the winds, so that they raise a cloud, whereupon We drive it towards dead land and thereby give life to the earth after it had been lifeless: even thus shall resurrection be! |
| 35:10 من كان يريد العزة فلله العزة جميعا اليه يصعد الكلم الطيب والعمل الصالح يرفعه والذين يمكرون السيئات لهم عذاب شديد ومكر اولئك هو يبور |
| |
|
| Transliteration | Man kana yureedu alAAizzata falillahi alAAizzatu jameeAAan ilayhi yasAAadu alkalimu alttayyibu waalAAamalu alssalihu yarfaAAuhu waallatheena yamkuroona alssayyi-ati lahum AAathabun shadeedun wamakru ola-ika huwa yabooru |
| Literal | Who was wanting the glory/might , so to God (is) the glory/might all/all together, to Him ascends/climbs the words/expressions, the good/beautiful , and the deed the correct/righteous He raises it; and those who scheme the sins/crimes, for them (is) a strong (severe) torture, and (the) schemes (of) those it perishes/fails . |
| |
|
| Yusuf Ali | If any do seek for glory and power,- to Allah belong all glory and power. To Him mount up (all) Words of Purity: It is He Who exalts each Deed of Righteousness. Those that lay Plots of Evil,- for them is a Penalty terrible; and the plotting of such will be void (of result). |
| Pickthal | Whoso desireth power (should know that) all power belongeth to Allah. Unto Him good words ascend, and the pious deed doth He exalt; but those who plot iniquities, theirs will be an awful doom; and the plotting of such (folk) will come to naught. |
| Arberry | Whosoever desires glory, the glory altogether belongs to God. To Him good words go up, and the righteous deed -- He uplifts it; but those who devise evil deeds -- theirs shall be a terrible chastisement, and their devising shall come to naught. |
| Shakir | Whoever desires honor, then to Allah belongs the honor wholly. To Him do ascend the good words; and the good deeds, lift them up, and (as for) those who plan evil deeds, they shall have a severe chastisement; and (as for) their plan, it shall perish. |
| Sarwar | Whoever seeks honor should know that all honor belongs to God. Good words (worship) will be presented before Him and He will accept good deeds. Those who make evil plans will suffer intense torment. Their evil plans are doomed to destruction. |
| Khalifa | Anyone seeking dignity should know that to GOD belongs all dignity. To Him ascends the good words, and He exalts the righteous works. As for those who scheme evil works, they incur severe retribution; the scheming of such people is destined to fail. |
| Hilali/Khan | Whosoever desires honour, power and glory then to Allah belong all honour, power and glory (and one can get honour, power and glory only by obeying and worshipping Allah (Alone)). To Him ascend (all) the goodly words, and the righteous deeds exalt it (the goodly words i.e. the goodly words are not accepted by Allah unless and until they are followed by good deeds), but those who plot evils, theirs will be severe torment. And the plotting of such will perish. |
| H/K/Saheeh | Whoever desires honor [through power] then to Allah belongs all honor. To Him ascends good speech, and righteous work raises it. But they who plot evil deeds will have a severe punishment, and the plotting of those it will perish. |
| Malik | If anyone is seeking honor, let him know that all honor belongs to Allah Alone. Good words ascend to Him and good deeds are exalted by Him. As for those who plan evil deeds, they shall have severe punishment and their plots will be brought to nothing.[10] |
| QXP | Whoever desires dignity should know that to Allah belongs all Dignity. Unto Him ascend all good words, and He exalts the works that help others. (That is how individuals and nations can ascend in honor). But those who plot imbalance in the lives of others, for them is severe punishment and their plotting, in the end, will come to naught. |
| Maulana Ali | Whoever desires might, then to Allah belongs the might wholly. To Him do ascend the goodly words, and the goodly deed -- He exalts it. And those who plan evil -- for them is a severe chastisement. And their plan will perish. |
| Free Minds | Whosoever is seeking pride, then know that to God belongs all Pride. To Him ascend the good words, and they are exalted by the good deeds. And as for those who scheme evil, they will have a painful retribution, and their scheming will fail. |
| Qaribullah | He who wants might, the Might belongs to Allah altogether. To Him ascend good words, and the righteous deed He raises. But those who devise evil deeds theirs shall be a terrible punishment, and their plotting shall be annulled. |
| |
|
| George Sale | Whoever desireth excellence; unto God doth all excellence belong: Unto Him ascendeth the good speech; and the righteous work will He exalt. But as for them who devise wicked plots, they shall suffer a severe punishment; and the device of those men shall be rendered vain. |
| JM Rodwell | If any one desireth greatness, all greatness is in God. The good word riseth up to Him, and the righteous deed will He exalt. But a severe punishment awaiteth the plotters of evil things; and the plots of such will He render vain. |
| |
|
| Asad | He who desires might and glory [ought to know that] all might and glory belong to God [alone]. Unto Him ascend all good words, and the righteous deed does He exalt. But as for those who cunningly devise evil deeds - suffering severe awaits them; and all their devising is bound to come to nought. [It appears that in this context - as in the first paragraph of 10:21 or in 34:33 - both the noun makr (lit., "a scheme", or "scheming" or "plotting") and the verb yamkurun (lit., "they scheme" or "plot") have the connotation of "devising false [or "fallacious"] arguments" against something that is true. Since the preceding passages refer to God's creativeness and, in particular, to His power to create life and resurrect the dead (verse 9), the "evil deeds" spoken of above are, presumably, specious arguments meant to "disprove" the announcement of resurrection.] |
| 35:11 والله خلقكم من تراب ثم من نطفة ثم جعلكم ازواجا وماتحمل من انثى ولاتضع الا بعلمه ومايعمر من معمر ولاينقص من عمره الا في كتاب ان ذلك على الله يسير |
| |
|
| Transliteration | WaAllahu khalaqakum min turabin thumma min nutfatin thumma jaAAalakum azwajan wama tahmilu min ontha wala tadaAAu illa biAAilmihi wama yuAAammaru min muAAammarin wala yunqasu min AAumurihi illa fee kitabin inna thalika AAala Allahi yaseerun |
| Literal | And God created you from dust/earth then from a drop/male's or female's secretion , then He made you pairs/couples , and no female conceives/(is) pregnant with and nor gives birth/drops except with His knowledge, and no long lived/aged be granted long life, and nor be reduced (shortened) from his lifetime except in a Book/fate/term , that truly that (is) on God easy/little . |
| |
|
| Yusuf Ali | And Allah did create you from dust; then from a sperm-drop; then He made you in pairs. And no female conceives, or lays down (her load), but with His knowledge. Nor is a man long-lived granted length of days, nor is a part cut off from his life, but is in a Decree (ordained). All this is easy to Allah. |
| Pickthal | Allah created you from dust, then from a little fluid, then He made you pairs (the male and female). No female beareth or bringeth forth save with His knowledge. And no-one groweth old who groweth old, nor is aught lessened of his life, but it is recorded in a Book, Lo! that is easy for Allah. |
| Arberry | God created you of dust then of a sperm-drop, then He made you pairs. No female bears or brings forth, save with His knowledge; and none is given long life who is given long life neither is any diminished in his life, but it is in a Book. Surely that is easy for God. |
| Shakir | And Allah created you of dust, then of the life-germ, then He made you pairs; and no female bears, nor does she bring forth, except with His knowledge; and no one whose life is lengthened has his life lengthened, nor is aught diminished of one's life, but it is all in a book; surely this is easy to Allah. |
| Sarwar | God created you from clay which He then turned into a living germ and made you into pairs. No female conceives or delivers without His knowledge. No one grows older nor can anything be reduced from one's life without having its record in the Book. This is not at all difficult for God. |
| Khalifa | GOD created you from dust, then from a tiny drop, then He causes you to reproduce through your spouses. No female becomes pregnant, nor gives birth, without His knowledge. No one survives for a long life, and no one's life is snapped short, except in accordance with a pre-existing record. This is easy for GOD. |
| Hilali/Khan | And Allah did create you (Adam) from dust, then from Nutfah (male and female discharge semen drops i.e. Adams offspring), then He made you pairs (male and female). And no female conceives or gives birth, but with His Knowledge. And no aged man is granted a length of life, nor is a part cut off from his life (or another mans life), but is in a Book (AlLauh AlMahfooz) Surely, that is easy for Allah. |
| H/K/Saheeh | And Allah created you from dust, then from a sperm-drop; then He made you mates. And no female conceives nor does she give birth except with His knowledge. And no aged person is granted [additional] life nor is his lifespan lessened but that it is in a register. Indeed, that for Allah is easy. |
| Malik | It is Allah Who created you from dust, then from a sperm-drop, then He made you pairs. No female conceives or delivers without His knowledge. No long- lived man grows old or has his life cut short but is written in a Book; surely all this is easy for Allah.[11] |
| QXP | (Recall your common humble origin.) Allah created you from dust, then from male and female gametes, and then He makes you pairs. And no female becomes pregnant, nor gives birth without His Knowledge (according to His Appointed Science, without exceptions). No one lives long, and no one lives short, but by His Law (3:144). Behold, all this is easy to Allah. ('Nutfah' = Gamete, male or female). |
| Maulana Ali | And Allah created you from dust, then from the life-germ, then He made you pairs. And no females bears, nor brings forth, except with His knowledge. And no one living long is granted a long life, nor is aught diminished of one’s life, but it is all in a book. Surely this is easy to Allah. |
| Free Minds | And God created you from dust, then from a seed, then He made you into pairs. And no female becomes pregnant, nor gives birth, without His knowledge. Nor does anyone have his life extended, or his life is shortened, except in a record. This is easy for God. |
| Qaribullah | Allah created you from dust, then from a (sperm) drop. Then he made you pairs. No female conceives or is delivered except by His Knowledge. He whose life is long, whatsoever is increased or decreased of his age is in a Clear Book. Surely, that is easy for Allah. |
| |
|
| George Sale | God created you first of the dust, and afterwards of seed: And He hath made you man and wife. No female conceiveth, or bringeth forth, but with his knowledge. Nor is any thing added unto the age of him whose life is prolonged, neither is any thing diminished from his age, but the same is written in the book of God's decrees. Verily this is easy with God. |
| JM Rodwell | Moreover, God created you of dust-then of the germs of life-then made you two sexes: and no female conceiveth or bringeth forth without his knowledge; and the aged ageth not, nor is aught minished from man's age, but in accordance with the Book. An easy th |
| |
|
| Asad | And [remember:] God creates [every one of] you out of dust, [See second half of note on 3:59, and note on 23:12.] then out of a drop of sperm; and then He fashions you into either of the two sexes. [Lit., "makes you pairs" or "mates (of one another)".] And no female conceives or gives birth unless it be with His knowledge; and none that is long-lived has his days lengthened - and neither is aught lessened of his days - unless it be thus laid down in [God's] decree: for, behold, all this is easy for God. |
| 35:12 ومايستوي البحران هذا عذب فرات سائغ شرابه وهذا ملح اجاج ومن كل تاكلون لحما طريا وتستخرجون حلية تلبسونها وترى الفلك فيه مواخر لتبتغوا من فضله ولعلكم تشكرون |
| |
|
| Transliteration | Wama yastawee albahrani hatha AAathbun furatun sa-ighun sharabuhu wahatha milhun ojajun wamin kullin ta/kuloona lahman tariyyan watastakhrijoona hilyatan talbasoonaha watara alfulka feehi mawakhira litabtaghoo min fadlihi walaAAallakum tashkuroona |
| Literal | And the two seas/oceans do not become equal/alike, that (is) fresh/sweet very sweet/fresh pleasant tasting its drink, and that (is) salty, salty and bitter, and from each/all you eat a soft/tender meat , and you bring out a jewel/ornament you wear/dress it, and you see the ship/ships in it audibly cutting through to ask/desire from His grace/favour , and maybe/perhaps you thank/be grateful. |
| |
|
| Yusuf Ali | Nor are the two bodies of flowing water alike,- the one palatable, sweet, and pleasant to drink, and the other, salt and bitter. Yet from each (kind of water) do ye eat flesh fresh and tender, and ye extract ornaments to wear; and thou seest the ships therein that plough the waves, that ye may seek (thus) of the Bounty of Allah that ye may be grateful. |
| Pickthal | And the two seas are not alike: this, fresh, sweet, good to drink, this (other) bitter, salt. And from them both ye eat fresh meat and derive the ornament that ye wear. And thou seest the ship cleaving them with its prow that ye may seek of His bounty, and that haply ye may give thanks. |
| Arberry | Not equal are the two seas; this is sweet, grateful to taste, delicious to drink, and that is salt, bitter to the tongue. Yet of both you eat fresh flesh, and bring forth out of it ornaments for you to wear; and thou mayest see the ships cleaving through it, that you may seek of His bounty, and so haply you will be thankful. |
| Shakir | And the two seas are not alike: the one sweet, that subdues thirst by its excessive sweetness, pleasant to drink; and the other salt, that burns by its saltness; yet from each of them you eat fresh flesh and bring forth ornaments which you wear; and you see the ships cleave through it that you may seek of His bounty and that you may be grateful. |
| Sarwar | The two oceans, one sweet and the other salty, are not alike. From each you can eat fresh meat and obtain ornaments to use. You see ships ploughing their way through them so that you may seek His favor and give Him thanks. |
| Khalifa | The two seas are not the same; one is fresh and delicious, while the other is salty and undrinkable. From each of them you eat tender meat, and extract jewelry to wear. And you see the ships sailing through them, seeking His provisions, that you may be appreciative. |
| Hilali/Khan | And the two seas (kinds of water) are not alike, this fresh sweet, and pleasant to drink, and that saltish and bitter. And from them both you eat fresh tender meat (fish), and derive the ornaments that you wear. And you see the ships cleaving (the seawater as they sail through it), that you may seek of His Bounty, and that you may give thanks. |
| H/K/Saheeh | And not alike are the two bodies of water. One is fresh and sweet, palatable for drinking, and one is salty and bitter. And from each you eat tender meat and extract ornaments which you wear, and you see the ships plowing through [them] that you might seek of His bounty; and perhaps you will be grateful. |
| Malik | The two bodies of water, of which one is sweet and pleasant to drink and the other is salty and bitter, are not alike. Yet from each kind of water you eat fresh meat and extract ornaments which you wear; and you see the ships plough their course through them to seek the bounty of Allah, that you may be grateful.[12] |
| QXP | (Observe the diversity in Nature.) Thus the two seas (and subsoil waters) are not alike. One is fresh, good to drink, the other undrinkable, salty (25:53). Yet, from either of them you eat tender meat and extract ornament that you may wear. And you see ships sailing through the waves seeking His Bounty, so that you may have cause to be grateful. |
| Maulana Ali | And the two seas are not alike: the one sweet, very sweet, pleasant to drink; and the other salt, bitter. Yet from both you eat fresh flesh and bring forth ornaments which you wear. And thou seest the ships cleave through it, that you may seek of His bounty and that you may give thanks. |
| Free Minds | Nor are the two seas the same. One is fresh and palatable, good to drink, while the other is salty and bitter. And from each of them you eat tender meat, and you extract jewellery to wear. And you see the ships sailing through them, seeking His provisions; and perhaps you may be appreciative. |
| Qaribullah | The two seas are not alike. One is fresh, sweet and pleasant to taste, while the other is salt and bitter. Yet, from each you eat fresh flesh and bring forth out of it ornaments for you to wear. And you see the ships plow their course through it so that you may seek His bounty, and in order that you give thanks. |
| |
|
| George Sale | The two seas are not to be held in comparison: This is fresh and sweet, pleasant to drink; but that is salt and bitter: Yet out of each of them ye eat fish, and take ornaments for you to wear. Thou seest the ships also plowing the waves thereof, that ye may seek to enrich yourselves by commerce, of the abundance of God: Peradventure ye will be thankful. |
| JM Rodwell | Nor are the two seas alike: the one fresh, sweet, pleasant for drink, and the other salt, bitter; yet from both ye eat fresh fish, and take forth for you ornaments to wear, and thou seest the ships cleaving their waters that ye may go in quest of his bount |
| |
|
| Asad | [Easy is it for Him to create likeness and variety:] [This interpolated sentence reflects Razi's convincing explanation of the passage that follows here, and its connection with the preceding one.] thus, the two great bodies of water [on earth] are not alike [For this rendering of al-bahran, see note on 25:53.]-the one sweet, thirst-allaying, pleasant to drink, and the other salty and bitter: and yet, from either of them do you eat fresh meat, and [from either] you take gems which you may wear; and on either thou canst see ships ploughing through the waves, so that you might [be able to] go forth in quest of some of His bounty, and thus have cause to be grateful. |
| 35:13 يولج الليل في النهار ويولج النهار في الليل وسخر الشمس والقمر كل يجري لاجل مسمى ذلكم الله ربكم له الملك والذين تدعون من دونه مايملكون من قطمير |
| |
|
| Transliteration | Yooliju allayla fee alnnahari wayooliju alnnahara fee allayli wasakhkhara alshshamsa waalqamara kullun yajree li-ajalin musamman thalikumu Allahu rabbukum lahu almulku waallatheena tadAAoona min doonihi ma yamlikoona min qitmeerin |
| Literal | He makes the night to enter/penetrate in the daytime, and He makes the daytime to enter/penetrate in the night, and He manipulated/subjugated the sun and the moon, each passes/orbits to a named/identified term/time, that one (is) God your Lord, for Him (is) the ownership/kingdom , and those whom you call from other than Him, they do not own/possess from (a) thin layer between the date and its pit/anything. |
| |
|
| Yusuf Ali | He merges Night into Day, and he merges Day into Night, and he has subjected the sun and the moon (to his Law): each one runs its course for a term appointed. Such is Allah your Lord: to Him belongs all Dominion. And those whom ye invoke besides Him have not the least power. |
| Pickthal | He maketh the night to pass into the day and He maketh the day to pass into the night. He hath subdued the sun and moon to service. Each runneth unto an appointed term. Such is Allah, your Lord; His is the Sovereignty; and those unto whom ye pray instead of Him own not so much as the white spot on a date-stone. |
| Arberry | He makes the night to enter into the day and makes the day to enter into the night, and He has subjected the sun and the moon, each of them running to a stated term. That is God, your Lord; to Him belongs the Kingdom; and those you call upon, apart from Him, possess not so much as the skin of a date-stone. |
| Shakir | He causes the night to enter in upon the day, and He causes the day to enter in upon the night, and He has made subservient (to you) the sun and the moon; each one follows its course to an appointed time; this is Allah, your Lord, His is the kingdom; and those whom you call upon besides Him do not control a straw. |
| Sarwar | He causes the night to enter into the day and the day to enter into the night. He has made subservient to Himself the sun and moon, each moving in an orbit for an appointed time. Such is God, your Lord, to whom belongs the kingdom. Those whom you worship besides Him do not posses even a single straw. |
| Khalifa | He merges the night into the day, and merges the day into the night. He has committed the sun and the moon to run for a predetermined period of time. Such is GOD your Lord; to Him belongs all kingship. Any idols you set up beside Him do not possess as much as a seed's shell. |
| Hilali/Khan | He merges the night into the day (i.e. the decrease in the hours of the night are added to the hours of the day), and He merges the day into the night (i.e. the decrease in the hours of the day are added to the hours of the night). And He has subjected the sun and the moon, each runs its course for a term appointed. Such is Allah your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the datestone). |
| H/K/Saheeh | He causes the night to enter the day, and He causes the day to enter the night and has subjected the sun and the moon each running [its course] for a specified term. That is Allah, your Lord; to Him belongs sovereignty. And those whom you invoke other than Him do not possess [as much as] the membrane of a date seed. |
| Malik | He causes the night to pass into the day and the day into the night, and He has made the sun and the moon to serve you; each one follows its course for an appointed term. Such is Allah, your Lord; His is the kingdom; and those to whom you pray besides Him do not even own a thread of a date-stone.[13] |
| QXP | He makes the night grow longer by shortening the day, and makes the day grow longer by shortening the night. And He has committed the sun and the moon to service, each running to an appointed term. Such is Allah, your Lord - unto Him belongs all Dominion. And those whom you call upon instead of Him, do not own so much as the husk of a date-stone. (4:53), (4:124). |
| Maulana Ali | He causes the night to enter in upon the day, and causes the day to enter in upon the night, and He has made subservient the sun and the moon, each one moves to an appointed time. This is Allah, your Lord; His is the kingdom. And those whom you call upon besides Him own not a straw. |
| Free Minds | He merges the night into the day, and merges the day into the night. And He has committed the sun and the moon, each runs for a predetermined period. Such is God your Lord; to Him is the sovereignty. And as for those whom you call on besides Him, they do not possess a seed's shell. |
| Qaribullah | He causes the night to enter into the day and the day into the night. He has subjected the sun and the moon each running for a named term. Such is Allah, your Lord. To Him belongs the Kingdom; and those whom you call upon, other than Him, do not possess even as much as the membrane of a datestone. |
| |
|
| George Sale | He causeth the night to succeed the day, and He causeth the day to succeed the night; and He obligeth the sun and the moon to perform their services: Each of them runneth an appointed course. This is God, your Lord: His is the kingdom. But the idols which ye invoke besides Him, have not the power even over the skin of a date-stone: |
| JM Rodwell | He causeth the night to enter in upon the day, and the day to enter in upon the night; and He hath given laws to the sun and to the moon, so that each journeyeth to its appointed goal: This is God your Lord: All power is His: But the gods whom ye call on b |
| |
|
| Asad | He makes the night grow longer by shortening the day, and He makes the day grow longer by shortening the night; and He has made the sun and the moon subservient [to His laws], each running its course for a term set [by Him]. [See note on 13:2.] |
| 35:14 ان تدعوهم لايسمعوا دعاءكم ولو سمعوا مااستجابوا لكم ويوم القيامة يكفرون بشرككم ولاينبئك مثل خبير |
| |
|
| Transliteration | In tadAAoohum la yasmaAAoo duAAaakum walaw samiAAoo ma istajaboo lakum wayawma alqiyamati yakfuroona bishirkikum wala yunabbi-oka mithlu khabeerin |
| Literal | If you call them they do not hear your call/request/prayer, and if they heard/listened, they would not have answered/replied to you, and (on) the Resurrection Day they disbelieve with your sharing (them)/making (them) partners (with God), and non informs you equal/alike (to) an expert/experienced. |
| |
|
| Yusuf Ali | If ye invoke them, they will not listen to your call, and if they were to listen, they cannot answer your (prayer). On the Day of Judgment they will reject your "Partnership". and none, (O man!) can tell thee (the Truth) like the One Who is acquainted with all things. |
| Pickthal | If ye pray unto them they hear not your prayer, and if they heard they could not grant it you. On the Day of Resurrection they will disown association with you. None can inform you like Him Who is Aware. |
| Arberry | If you call upon them, they will not hear your prayer, and if they heard, they would not answer you; and on the Day of Resurrection they will disown your partnership. None can tell thee like One who is aware. |
| Shakir | If you call on them they shall not hear your call, and even if they could hear they shall not answer you; and on the resurrection day they will deny your associating them (with Allah); and none can inform you like the One Who is Aware. |
| Sarwar | They will not listen to your prayers if you pray to them. Even if they would listen, they would not be able to answer you. On the Day of Judgment they will reject your worship of them. Not even an expert reporter can tell you the truth in the way that God can do. |
| Khalifa | If you call on them, they cannot hear you. Even if they hear you, they cannot respond to you. On the Day of Resurrection, they will disown you. None can inform you like the Most Cognizant. |
| Hilali/Khan | If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad SAW) like Him Who is the AllKnower (of each and everything). |
| H/K/Saheeh | If you invoke them, they do not hear your supplication; and if they heard, they would not respond to you. And on the Day of Resurrection they will deny your association. And none can inform you like [one] Acquainted [with all matters]. |
| Malik | If you pray to them they cannot hear your prayers and even if they could hear you they could not answer you. On the Day of Resurrection they will deny your associating them with Allah. O mankind! None can inform you about all this except the One Who is All-Aware.[14] |
| QXP | When you call them (the dead 'saints'), they don't even hear your call, and even if they were to hear they won't be able to respond to you. On the Day of Resurrection they will disown your 'partnership'. And none can inform you like the One Who is Aware. |
| Maulana Ali | If you call on them, they hear not your call; and if they heard, they could not answer you. And on the day of Resurrection they will deny your associating them (with Allah). And none can inform thee like the All-Aware one. |
| Free Minds | If you call on them, they cannot hear you. And even if they hear you, they cannot respond to you. And on the Day of Resurrection, they will reject your idolatry. And none can inform you like an Expert. |
| Qaribullah | If you supplicate to them they cannot hear your supplication, and if they heard, they cannot answer you. On the Day of Resurrection they will disown your associating. None can tell you like He who is the Aware. |
| |
|
| George Sale | If ye invoke them, they will not hear your calling; and although they should hear, yet they would not answer you. On the day of resurrection they shall disclaim your having associated them with God: And none shall declare unto thee the truth, like one who is well-acquainted therewith. |
| JM Rodwell | If ye cry to them they will not hear your cry; and if they heard they would not answer you, and in the day of resurrection they will disown your joining them with God: and none can instruct thee like Him who is informed of all. |
| |
|
| Asad | If you invoke them, they do not hear your call; and even if they could hear, they would not [be able to] respond to you. And [withal,] on the Day of Resurrection they will utterly disown your having associated them with God. [The Quran states in many places that all false objects of worship - whether saints, angels, relics, fetishes, or deified forces of nature - will "bear witness" against their one-time worshippers on Resurrection Day, and will "disown" them: a symbolic allusion to man's perception, at the end of time, of the ultimate reality.] And none can make thee understand [the truth] like the One who is all-aware. |
| 35:15 ياايها الناس انتم الفقراء الى الله والله هو الغني الحميد |
| |
|
| Transliteration | Ya ayyuha alnnasu antumu alfuqarao ila Allahi waAllahu huwa alghaniyyu alhameedu |
| Literal | You, you the people, you are the poor/needy/deprived to God, and He is the rich, the praiseworthy/commendable. |
| |
|
| Yusuf Ali | O ye men! It is ye that have need of Allah: but Allah is the One Free of all wants, worthy of all praise. |
| Pickthal | O mankind! Ye are the poor in your relation to Allah. And Allah! He is the Absolute, the Owner of Praise. |
| Arberry | O men, you are the ones that have need of God; He is the All-sufficient, the All-laudable. |
| Shakir | O men! you are they who stand in need of Allah, and Allah is He Who is the Self-sufficient, the Praised One. |
| Sarwar | People, you are always in need of God and God is Self-sufficient and Praiseworthy. |
| Khalifa | O people, you are the ones who need GOD, while GOD is in no need for anyone, the Most Praiseworthy. |
| Hilali/Khan | O mankind! it is you who stand in need of Allah, but Allah is Rich (Free of all wants and needs), Worthy of all praise. |
| H/K/Saheeh | O mankind, you are those in need of Allah, while Allah is the Free of need, the Praiseworthy. |
| Malik | O mankind! It is you who stands in need of Allah, and it is Allah Who is Free of all wants, Worthy of all praise.[15] |
| QXP | O Mankind! It is you who stand in need of Allah. And Allah! He is the Absolute, the Owner of Praise. |
| Maulana Ali | O men, it is you that have need of Allah, and Allah is the Self-Sufficient, the Praised One. |
| Free Minds | O people, you are the poor when it comes to God, while God is the Rich, the Praiseworthy. |
| Qaribullah | People, it is you who are in need of Allah. He is the Rich, the Praised. |
| |
|
| George Sale | O men, ye have need of God; but God is self-sufficient, and to be praised. |
| JM Rodwell | O men! ye are but paupers in need of God; but God is the Rich, the Praiseworthy! |
| |
|
| Asad | O men! It is you, who stand in need of God, whereas He alone is self-sufficient, the One to whom all praise is due. |
| 35:16 ان يشا يذهبكم ويات بخلق جديد |
| |
|
| Transliteration | In yasha/ yuthhibkum waya/ti bikhalqin jadeedin |
| Literal | If He wills/wants He makes you go away/eliminates you and He comes with a new creation. |
| |
|
| Yusuf Ali | If He so pleased, He could blot you out and bring in a New Creation. |
| Pickthal | If He will, He can be rid of you and bring (instead of you) some new creation. |
| Arberry | If He will, He can put you away and bring a new creation; |
| Shakir | If He please, He will take you off and bring a new generation. |
| Sarwar | He could replace you by a new creation if He decided to. |
| Khalifa | If He wills, He can get rid of you and substitute a new creation. |
| Hilali/Khan | If He will, He could destroy you and bring about a new creation. |
| H/K/Saheeh | If He wills, He can do away with you and bring forth a new creation. |
| Malik | If He wants, He can destroy you and replace you with a new creation;[16] |
| QXP | If He Will, He can do away with you and bring some new creation. |
| Maulana Ali | If He please, He will remove you and bring a new creation. |
| Free Minds | If He wishes, He could do away with you and He would bring a new creation. |
| Qaribullah | He can put you away, if He will, and bring a new creation |
| |
|
| George Sale | If he pleaseth, he can take you away, and produce a new creature in your stead: |
| JM Rodwell | If He please, He could sweep you away, and bring forth a new creation! |
| |
|
| Asad | If He so wills, He can do away with you and bring forth a new mankind [in your stead]: [See note on 14:19.] |
| 35:17 وماذلك على الله بعزيز |
| |
|
| Transliteration | Wama thalika AAala Allahi biAAazeezin |
| Literal | And that (is) not with a dear/mighty on God. |
| |
|
| Yusuf Ali | Nor is that (at all) difficult for Allah. |
| Pickthal | That is not a hard thing for Allah. |
| Arberry | that is surely no great matter for God. |
| Shakir | And this is not hard to Allah. |
| Sarwar | This would not cost God dear at all. |
| Khalifa | This is not too difficult for GOD. |
| Hilali/Khan | And that is not hard for Allah. |
| H/K/Saheeh | And that is for Allah not difficult. |
| Malik | and this is not at all difficult for Allah.[17] |
| QXP | This is not at all difficult for Allah. |
| Maulana Ali | And this is not hard to Allah. |
| Free Minds | And this is not too difficult for God. |
| Qaribullah | this is not a great matter for Allah. |
| |
|
| George Sale | Neither will this be difficult with God. |
| JM Rodwell | Nor will this be hard for God. |
| |
|
| Asad | nor is this difficult for God. |
| 35:18 ولاتزر وازرة وزر اخرى وان تدع مثقلة الى حملها لايحمل منه شئ ولو كان ذا قربى انما تنذر الذين يخشون ربهم بالغيب واقاموا الصلاة ومن تزكى فانما يتزكى لنفسه والى الله المصير |
| |
|
| Transliteration | Wala taziru waziratun wizra okhra wa-in tadAAu muthqalatun ila himliha la yuhmal minhu shay-on walaw kana tha qurba innama tunthiru allatheena yakhshawna rabbahum bialghaybi waaqamoo alssalata waman tazakka fa-innama yatazakka linafsihi wa-ila Allahi almaseeru |
| Literal | And no sinner/loader/burdener (F) (self) carries/bears/sins (F) another's sin/load/burden , and if she/it calls (a) burdened/loaded (F) (self) to (remove) her/its weight/load , nothing from it (will) be carried/lifted a thing, and even if it was/is (to) of relations , truly/indeed you warn/give notice (to) those who fear their Lord with the unseen/hidden and they kept up the prayers, and who purifies , so but he purifies to/for him self, and to God (is) the end/destination. |
| |
|
| Yusuf Ali | Nor can a bearer of burdens bear another's burdens if one heavily laden should call another to (bear) his load. Not the least portion of it can be carried (by the other). Even though he be nearly related. Thou canst but admonish such as fear their Lord unseen and establish regular Prayer. And whoever purifies himself does so for the benefit of his own soul; and the destination (of all) is to Allah. |
| Pickthal | And no burdened soul can bear another's burden, and if one heavy laden crieth for (help with) his load, naught of it will be lifted even though he (unto whom he crieth) be of kin. Thou warnest only those who fear their Lord in secret, and have established worship. He who groweth (in goodness), groweth only for himself, (he cannot by his merit redeem others). Unto Allah is the journeying. |
| Arberry | No soul laden bears the load of another; and if one heavy-burdened calls for its load to be carried, not a thing of it will be carried, though he be a near kinsman. Thou warnest only those who fear their Lord in the Unseen and perform the prayer; and whosoever purifies himself, purifies himself only for his own soul's good. To God is the homecoming. |
| Shakir | And a burdened soul cannot bear the burden of another and if one weighed down by burden should cry for (another to carry) its burden, not aught of it shall be carried, even though he be near of kin. You warn only those who fear their Lord in secret and keep up prayer; and whoever purifies himself, he purifies himself only for (the good of) his own soul; and to Allah is the eventual coming. |
| Sarwar | No one will bear the burden of another. Even if an overburdened soul should ask another to bear a part of his burden, no one, not even a relative, will do so. (Muhammad), you can only warn those who have fear of their Lord without seeing Him and who are steadfast in prayer. Whoever purifies himself, does so for his own good. To God do all things return. |
| Khalifa | No soul can carry the sins of another soul. If a soul that is loaded with sins implores another to bear part of its load, no other soul can carry any part of it, even if they were related. The only people to heed your warnings are those who reverence their Lord, even when alone in their privacy, and observe the Contact Prayers (Salat). Whoever purifies his soul, does so for his own good. To GOD is the final destiny. |
| Hilali/Khan | And no bearer of burdens shall bear anothers burden, and if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin. You (O Muhammad SAW) can warn only those who fear their Lord unseen, and perform As-Salat (IqamatasSalat). And he who purifies himself (from all kinds of sins), then he purifies only for the benefit of his ownself. And to Allah is the (final) Return (of all). |
| H/K/Saheeh | And no bearer of burdens will bear the burden of another. And if a heavily laden soul calls [another] to [carry some of] its load, nothing of it will be carried, even if he should be a close relative. You can only warn those who fear their Lord unseen and have established prayer. And whoever purifies himself only purifies himself for [the benefit of] his soul. And to Allah is the [final] destination. |
| Malik | No bearer of a burden will bear another’s burden, and if a heavy laden person cries out for help, none will come forward to share the least of his burden, even though he be a close relative. O Prophet! You can only admonish those who fear their Lord - though they cannot see Him - and establish Salah. He that purifies himself does so for his own good. To Allah is the destination of all.[18] |
| QXP | And no person, being already burdened with his own doings, will be made to carry the burden of another. And if a laden one calls for help with his load, none may carry part of it even if he is a close relative. Hence, you can warn only those who understand their Lord's Law of Requital knowing that even their actions done in secrecy have consequences. So, such people follow the Divine Commands closely. Whoever grows in virtue does so for the good of his "Self". And the destination of all is to Allah. |
| Maulana Ali | And no burdened soul can bear another’s burden. And if one weighed down by a burden calls another to carry his load, naught of it will be carried, even though he be near of kin. Thou warnest only those who fear their Lord in secret and keep up prayer. And whoever purifies himself, purifies himself only for his own good. And to Allah is the eventual coming. |
| Free Minds | And none can carry the load of another, and even if it calls on another to bear part of its load, no other can carry any part of it, even if they were related. You will only be able to warn those who fear their Lord while unseen, and they hold the contact-method. And whoever contributes, is contributing for himself. And to God is the final destiny. |
| Qaribullah | No laden soul shall bear another's load. If one is heavyburdened and calls for his load to be carried, nothing of it will be carried, not even if he is a close relative. You warn only those who fear their Lord in the Unseen, and establish the prayer. He who purifies himself, purifies himself for the good of his own soul. To Allah is the arrival. |
| |
|
| George Sale | A burdened soul shall not bear the burden of another: And if a heavy-burdened soul call on another to bear part of its burden, no part thereof shall be born by the person who shall be called on, although he be ever so nearly related. Thou shalt admonish those who fear their Lord in secret, and are constant at prayer: And whoever cleanseth himself from the guilt of disobedience cleanseth himself to the advantage of his own soul; for all shall be assembled before God at the last day. |
| JM Rodwell | And the burdened soul shall not bear the burden of another: and if the heavy laden soul cry out for its burden to be carried, yet shall not aught of it be carried, even by the near of kin! Thou shalt warn those who fear their Lord in secret, and observe pr |
| |
|
| Asad | AND NO BEARER of burdens shall be made to bear another's burden; [I.e., on Judgment Day - for "whatever [wrong] any human being commits rests upon him alone" (6:164, which is followed by a sentence identical with the one above).] and if one weighed down by his load calls upon [another] to help him carry it, nothing thereof may be carried [by that other], even if it be one's near of kin. [Thus, any transfer of moral responsibility from one person to another is shown to be impossible. Whereas the first part of the above statement implies a negation of the Christian doctrine of "original sin" with which mankind is supposedly burdened, the second part categorically refutes the doctrine of the "vicarious atonement" of that sin by Jesus. (See also 53:38 and the corresponding note.) Hence, thou canst [truly] warn only those who stand in awe of their Sustainer although He is beyond the reach of their perception, [For an explanation of this rendering of bi'l-ghayb, see note on 2:3. The meaning is that only those "who believe in the existence of that which is beyond the reach of human perception" can really benefit by the "warning" inherent in the preceding statement. (See also 27:80 - 81 and 30:52 - 53.)] and are constant in prayer, and [know that] whoever grows in purity, attains to purity but for the good of his own self, and [that] with God is all journeys' end. |
| 35:19 ومايستوي الاعمى والبصير |
| |
|
| Transliteration | Wama yastawee al-aAAma waalbaseeru |
| Literal | And the blind and the seeing/understanding , do not become equal/alike. |
| |
|
| Yusuf Ali | The blind and the seeing are not alike; |
| Pickthal | The blind man is not equal with the seer; |
| Arberry | Not equal are the blind and the seeing man, |
| Shakir | And the blind and the seeing are not alike |
| Sarwar | The blind and the seeing are not alike |
| Khalifa | The blind and the seer are not equal. |
| Hilali/Khan | Not alike are the blind (disbelievers in Islamic Monotheism) and the seeing (believers in Islamic Monotheism). |
| H/K/Saheeh | Not equal are the blind and the seeing, |
| Malik | The blind and the seeing are not alike;[19] |
| QXP | The blind of reason and the seeing are not equal. |
| Maulana Ali | And the blind and the seeing are not alike, |
| Free Minds | The blind and the seer are not equal. |
| Qaribullah | The blind and the seeing are not equal, |
| |
|
| George Sale | The blind and the seeing shall not be held equal; |
| JM Rodwell | And the blind and the seeing are not alike; |
| |
|
| Asad | For [thus it is:] the blind and the seeing are not equal; |
| 35:20 ولاالظلمات ولاالنور |
| |
|
| Transliteration | Wala alththulumatu wala alnnooru |
| Literal | And nor the darknesses, and nor the light. |
| |
|
| Yusuf Ali | Nor are the depths of Darkness and the Light; |
| Pickthal | Nor is darkness (tantamount to) light; |
| Arberry | the shadows and the light, |
| Shakir | Nor the darkness and the light, |
| Sarwar | nor are darkness and light |
| Khalifa | Nor are the darkness and the light. |
| Hilali/Khan | Nor are (alike) the darkness (disbelief) and the light (Belief in Islamic Monotheism). |
| H/K/Saheeh | Nor are the darknesses and the light, |
| Malik | nor the darkness and the Light;[20] |
| QXP | Nor are the Darkness and the Light. |
| Maulana Ali | Nor the darkness and the light, |
| Free Minds | Nor are the darkness and the light. |
| Qaribullah | nor are darkness and light. |
| |
|
| George Sale | neither darkness and light; |
| JM Rodwell | neither darkness and light; |
| |
|
| Asad | nor are the depths of darkness and the light; |
| 35:21 ولاالظل ولاالحرور |
| |
|
| Transliteration | Wala alththillu wala alharooru |
| Literal | And nor the shade , and nor the hot wind/sun's heat . |
| |
|
| Yusuf Ali | Nor are the (chilly) shade and the (genial) heat of the sun: |
| Pickthal | Nor is the shadow equal with the sun's full heat; |
| Arberry | the shade and the torrid heat; |
| Shakir | Nor the shade and the heat, |
| Sarwar | nor shade and heat |
| Khalifa | Nor are the coolness of the shade and the heat of the sun. |
| Hilali/Khan | Nor are (alike) the shade and the suns heat. |
| H/K/Saheeh | Nor are the shade and the heat, |
| Malik | nor the shade and the heat;[21] |
| QXP | Nor the cooling shade and the scorching heat. |
| Maulana Ali | Nor the shade and the heat. |
| Free Minds | Nor are the shade and the heat. |
| Qaribullah | The shade and the hot wind are not equal, |
| |
|
| George Sale | nor the cool shade and the scorching wind: |
| JM Rodwell | nor the shade and the hot wind; |
| |
|
| Asad | nor the [cooling] shade and the scorching heat: |
| 35:22 ومايستوي الاحياء ولاالاموات ان الله يسمع من يشاء وماانت بمسمع من في القبور |
| |
|
| Transliteration | Wama yastawee al-ahyao wala al-amwatu inna Allaha yusmiAAu man yashao wama anta bimusmiAAin man fee alquboori |
| Literal | And (they) do not become equal/alike, the alive and nor the deads, that truly God makes whom He wills/wants hear/listen , and you are not with making whom (are) in the graves/burial places hear/listen. |
| |
|
| Yusuf Ali | Nor are alike those that are living and those that are dead. Allah can make any that He wills to hear; but thou canst not make those to hear who are (buried) in graves. |
| Pickthal | Nor are the living equal with the dead. Lo! Allah maketh whom He will to hear. Thou canst not reach those who are in the graves. |
| Arberry | not equal are the living and the dead. God makes to hear whomsoever He will; thou canst not make those in their tombs to hear - |
| Shakir | Neither are the living and the dead alike. Surely Allah makes whom He pleases hear, and you cannot make those hear who are m the graves. |
| Sarwar | nor are the living and the dead. God makes to listen whomever He wants. (Muhammad), you cannot make people in the graves to listen. |
| Khalifa | Nor are the living and the dead; GOD causes whomever He wills to hear. You cannot make hearers out of those in the graves. |
| Hilali/Khan | Nor are (alike) the living (believers) and the dead (disbelievers). Verily, Allah makes whom He will hear, but you can |