| 39:1 سورة الزمر بسم الله الرحمن الرحيم ٛــــ تنزيل الكتاب من الله العزيز الحكيم |
| |
|
| Transliteration | Tanzeelu alkitabi mina Allahi alAAazeezi alhakeemi |
| Literal | The Book's descent from God, the glorious/mighty , the wise/judicious. |
| |
|
| Yusuf Ali | The revelation of this Book is from Allah, the Exalted in Power, full of Wisdom. |
| Pickthal | The revelation of the Scripture is from Allah, the Mighty, the Wise. |
| Arberry | The sending down of the Book is from God the All-mighty, the All-wise. |
| Shakir | The revelation of the Book is from Allah, the Mighty, the Wise. |
| Sarwar | This Book is a revelation from God, the Majestic and All-Wise. |
| Khalifa | This is a revelation of the scripture, from GOD, the Almighty, the Wise. |
| Hilali/Khan | The revelation of this Book (the Quran) is from Allah, the All-Mighty, the All-Wise. |
| H/K/Saheeh | The revelation of the Qurâ an is from Allah, the Exalted in Might, the Wise. |
| Malik | The revelation of this Book (AL-Qur’an) is from Allah, the Almighty, the Wise.[1] |
| QXP | The Revelation of this Book issues from Allah, the Almighty, the Wise. |
| Maulana Ali | The revelation of the Book is from Allah, the Mighty, the Wise. |
| Free Minds | The sending down of the Scripture is from God, the Noble, the Wise. |
| Qaribullah | The sending down of the Book is from Allah, the Almighty, the Wise, |
| |
|
| George Sale | The revelation of this book is from the mighty, the wise God. |
| JM Rodwell | THE Book sent down from God, the Mighty, the Wise! |
| |
|
| Asad | THE BESTOWAL from on high of this divine writ issues from God, the Almighty, the Wise: |
| 39:2 انا انزلنا اليك الكتاب بالحق فاعبدالله مخلصا له الدين |
| |
|
| Transliteration | Inna anzalna ilayka alkitaba bialhaqqi faoAAbudi Allaha mukhlisan lahu alddeena |
| Literal | That We, We descended to you The Book with the truth so worship God faithful, loyal/devoted to him (in) the religion. |
| |
|
| Yusuf Ali | Verily it is We Who have revealed the Book to thee in Truth: so serve Allah, offering Him sincere devotion. |
| Pickthal | Lo! We have revealed the Scripture unto thee (Muhammad) with truth; so worship Allah, making religion pure for Him (only). |
| Arberry | We have sent down to thee the Book with the truth; so worship God, making thy religion His sincerely. |
| Shakir | Surely We have revealed to you the Book with the truth, therefore serve Allah, being sincere to Him in obedience. |
| Sarwar | We have revealed the Book to you in all truth. Worship God and be devoted to His religion. |
| Khalifa | We sent down to you this scripture, truthfully; you shall worship GOD, devoting your religion to Him alone. |
| Hilali/Khan | Verily, We have sent down the Book to you (O Muhammad SAW) in truth: So worship Allah (Alone) by doing religious deeds sincerely for Allahs sake only, (and not to show-off, and not to set up rivals with Him in worship). |
| H/K/Saheeh | Indeed, We have sent down to you the Book, [O Muúammad], in truth. So worship Allah, [being] sincere to Him in religion. |
| Malik | Certainly We have revealed to you the Book with the Truth: therefore worship Allah, offering Him your sincere obedience.[2] |
| QXP | Behold, it is We Who have revealed this Book to you (O Prophet) setting forth the Truth. Therefore, serve Allah sincere in your Faith in Him alone. |
| Maulana Ali | Surely We have revealed to thee the Book with truth, so serve Allah, being sincere to Him in obedience. |
| Free Minds | We have sent down to you the Scripture with truth, so serve God while devoting the system to Him. |
| Qaribullah | We have sent down the Book with the truth to you (Prophet Muhammad), therefore worship Allah, and make your religion sincerely His. |
| |
|
| George Sale | Verily We have revealed this book unto thee with truth: Wherefore serve God, exhibiting the pure religion unto Him. |
| JM Rodwell | We have sent down the Book to thee with the truth: serve thou God then, and be sincere in thy worship: |
| |
|
| Asad | for, behold, it is We who have bestowed this revelation upon thee from on high, setting forth the truth: so worship Him, sincere in thy faith in Him alone! |
| 39:3 الا لله الدين الخالص والذين اتخذوا من دونه اولياء مانعبدهم الا ليقربونا الى الله زلفى ان الله يحكم بينهم في ماهم فيه يختلفون ان الله لايهدي من هو كاذب كفار |
| |
|
| Transliteration | Ala lillahi alddeenu alkhalisu waallatheena ittakhathoo min doonihi awliyaa ma naAAbuduhum illa liyuqarriboona ila Allahi zulfa inna Allaha yahkumu baynahum fee ma hum feehi yakhtalifoona inna Allaha la yahdee man huwa kathibun kaffarun |
| Literal | Is not to God the religion the clear/pure? And those who took from other than Him guardians/allies (they say): We do not worship them except to near/approach us to God, (an) approachment/ degree ." That truly God judges/rules between them in what they are in it differing/disputing , that truly God does not guide who he is lying/denying/falsifying , (an insistent) disbeliever. |
| |
|
| Yusuf Ali | Is it not to Allah that sincere devotion is due? But those who take for protectors other than Allah (say): "We only serve them in order that they may bring us nearer to Allah." Truly Allah will judge between them in that wherein they differ. But Allah guides not such as are false and ungrateful. |
| Pickthal | Surely pure religion is for Allah only. And those who choose protecting friends beside Him (say): We worship them only that they may bring us near unto Allah. Lo! Allah will judge between them concerning that wherein they differ. Lo! Allah guideth not him who is a liar, an ingrate. |
| Arberry | Belongs not sincere religion to God? And those who take protectors, apart from Him -- 'We only serve them that they may bring us nigh in nearness to God' -- surely God shall judge between them touching that whereon they are at variance. Surely God guides not him who is a liar, unthankful. |
| Shakir | Now, surely, sincere obedience is due to Allah (alone) and (as for) those who take guardians besides Him, (saying), We do not serve them save that they may make us nearer to Allah, surely Allah will judge between them in that in which they differ; surely Allah does not guide him aright who is a liar, ungrateful. |
| Sarwar | The religion of God is certainly pure. Concerning those whom they consider as their guardians besides God, they say, "We only worship them so that they may make our positions nearer to God." God will certainly issue His decree about their differences. God does not guide the liars and the disbelievers. |
| Khalifa | Absolutely, the religion shall be devoted to GOD alone. Those who set up idols beside Him say, "We idolize them only to bring us closer to GOD; for they are in a better position!" GOD will judge them regarding their disputes. GOD does not guide such liars, disbelievers. |
| Hilali/Khan | Surely, the religion (i.e. the worship and the obedience) is for Allah only. And those who take Auliya (protectors and helpers) besides Him (say): "We worship them only that they may bring us near to Allah." Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever. |
| H/K/Saheeh | Unquestionably, for Allah is the pure religion. And those who take protectors besides Him [say], "We only worship them that they may bring us nearer to Allah in position." Indeed, Allah will judge between them concerning that over which they differ. Indeed, Allah does not guide he who is a liar and [confirmed] disbeliever. |
| Malik | Beware! Sincere true obedience is due to Allah Alone! As for those who take other guardians (worship the saints) besides Him saying: "We worship them only that they may bring us nearer to Allah." Surely Allah will judge between them concerning all that in which they differ. Allah does not guide him who is a liar and a disbeliever.[3] |
| QXP | Know and make it known that the Pristine Religion is for Allah and from Him alone. And yet, they who take patrons besides Him say, "We worship them for no other reason than they bring us nearer to Allah." (5:35), (10:18), (17:57). Behold, Allah judges them (right in this Revelation) concerning that wherein they differ. Verily, Allah does not intervene to guide anyone who is a liar unto himself, thankless to his own detriment. |
| Maulana Ali | Now surely sincere obedience is due to Allah (alone). And those who choose protectors besides Him (say): We serve them only that they may bring us nearer to Allah. Surely Allah will judge between them in that in which they differ. Surely Allah guides not him who is a liar, ungrateful. |
| Free Minds | Absolutely, to God is the true system. And those who set up allies besides Him: "We only serve them so that they may bring us closer to God." God will judge between them in what they dispute. Surely, God does not guide him who is a liar, a rejecter. |
| Qaribullah | Is it not that the sincere religion belongs to Allah? As for those who choose guardians, other than Him, (saying): 'We only worship them so that they will bring us near to Allah, ' Indeed, Allah will judge between them concerning their differences. Indeed, Allah does not guide he who is an unthankful liar. |
| |
|
| George Sale | Ought not the pure religion to be exhibited unto God? But as to those who take other patrons besides Him, saying, we worship them only that they may bring us nearer unto God; verily God will judge between them concerning that wherein they disagree. Surely God will not direct him who is a liar, or ungrateful. |
| JM Rodwell | Is not a sincere worship due to God? But they who take others beside him as lords saying, "We serve them only that they may bring us near to God"-God will judge between them and the faithful, concerning that wherein they are at variance. Verily God will no |
| |
|
| Asad | Is it not to God alone that all sincere faith is due? And yet, they who take for their protectors aught beside Him [are wont to say], "We worship them for no other reason than that they bring us nearer to God." [This relates not only to the worship of saints, angels and "deified" persons as such, but also to that of their symbolic representations (statues, pictures, relics, etc.) and, in the case of defunct human personalities, of their real or reputed tombs. Since all such practices are based on the worshipper's hope of "mediation" between himself and God, they obviously conflict with the concept of His omniscience and justice, and are, therefore - notwithstanding their widespread occurrence - utterly rejected by the Quran.] Behold, God will judge between them [on Resurrection Day] with regard to all wherein they differ [from the truth]: [I.e., between those worshippers and the spiritual leaders who have led them astray (cf. 34:31-33).] for, verily, God does not grace with His guidance anyone who is bent on lying [to himself^ and is] stubbornly ingrate! [Cf. 6:22-24 and the corresponding notes.] |
| 39:4 لو اراد الله ان يتخذ ولدا لاصطفى مما يخلق مايشاء سبحانه هو الله الواحد القهار |
| |
|
| Transliteration | Law arada Allahu an yattakhitha waladan laistafa mimma yakhluqu ma yashao subhanahu huwa Allahu alwahidu alqahharu |
| Literal | If God wanted/intended that (E) He takes a child (son), He would have chosen/purified from who He created, what He wills/wants, His praise/glory, He is God, the one the defeator/conqueror (E) . |
| |
|
| Yusuf Ali | Had Allah wished to take to Himself a son, He could have chosen whom He pleased out of those whom He doth create: but Glory be to Him! (He is above such things.) He is Allah, the One, the Irresistible. |
| Pickthal | If Allah had willed to choose a son, He could have chosen what He would of that which He hath created. Be He Glorified! He is Allah, the One, the Absolute. |
| Arberry | Had God desired to take to Him a son, He would have chosen whatever He willed of that He has created. Glory be to Him! He is God, the One, the Omnipotent. |
| Shakir | If Allah desire to take a son to Himself, He will surely choose those He pleases from what He has created. Glory be to Him: He is Allah, the One, the Subduer (of all). |
| Sarwar | Had God wanted to have a son, He would have chosen one from His creatures according to His will. God is too Exalted to have a son. He is One and Almighty. |
| Khalifa | If GOD wanted to have a son, He could have chosen whomever He willed from among His creations. Be He glorified; He is GOD, the One, the Supreme. |
| Hilali/Khan | Had Allah willed to take a son (or offspring or children), He could have chosen whom He pleased out of those whom He created. But glory be to Him! (He is above such things). He is Allah, the One, the Irresistible. |
| H/K/Saheeh | If Allah had intended to take a son, He could have chosen from what He creates whatever He willed. Exalted is He; He is Allah, the One, the Prevailing. |
| Malik | If Allah had intended to take a son, He could have chosen anyone He pleased out of His creation: Glory be to Him! (He is above such things.) He is Allah, the One, the Irresistible.[4] |
| QXP | And if Allah had willed to take unto Himself a son, He could have chosen anyone that He wanted out of what He has created. Infinite is He in His Glory! He is Allah, the One, the Overpowering. (Utterly remote from all imperfection, Allah is in no need or desire of having an offspring). |
| Maulana Ali | If Allah desired to take a son to Himself, He could have chosen those He pleased out of those whom He has created -- Glory be to Him! He is Allah, the One, the Subduer (of all). |
| Free Minds | If God wished to take a son, He could have exalted from among His creation what He pleases. Be He glorified; He is God, the One, the Supreme. |
| Qaribullah | If Allah had desired to take a son, He would have chosen whatever He willed out of His creation. Exaltations to Him! He is Allah, the One, the Conqueror. |
| |
|
| George Sale | If God had been minded to have had a son, He had surely chosen what He pleased out of that which He hath created. But far be such a thing from Him! He is the sole, the almighty God. |
| JM Rodwell | Had God desired to have had a son, he had surely chosen what he pleased out of his own creation. But praise be to Him! He is God, the One, the Almighty. |
| |
|
| Asad | Had God willed to take Unto Himself a son, He could have chosen anyone that He wanted out of whatever He has created - [but] limitless is He in His glory! [The implication is this: Since God is almighty, He can have or do anything that He wills; and so, if He wanted, He could "take unto Himself a son" (which is an allusion to the Christian doctrine of Jesus as "the son of God"). Since, however, He is "limitless in His glory" - i.e., complete in His excellence and utterly remote from all imperfection - He is ipso facto remote from the incompleteness inherent in the need of, or desire for, progeny, which logically precludes the possibility of His having a "son". (Cf. the last sentence of 6:100 and the corresponding note.)] He is the One God, the One who holds absolute sway over all that exists! |
| 39:5 خلق السماوات والارض بالحق يكور الليل على النهار ويكور النهار على الليل وسخر الشمس والقمر كل يجري لاجل مسمى الا هو العزيز الغفار |
| |
|
| Transliteration | Khalaqa alssamawati waal-arda bialhaqqi yukawwiru allayla AAala alnnahari wayukawwiru alnnahara AAala allayli wasakhkhara alshshamsa waalqamara kullun yajree li-ajalin musamman ala huwa alAAazeezu alghaffaru |
| Literal | He created the skies/space and the earth/Planet Earth, with the truth . He rotates/rolls the night on (to) the daytime, and He rotates/rolls the daytime on (to) the night, and He manipulated/subjugated the sun and the moon, each/all flows/orbits to a term/time, named/identified (specified), is He not the glorious/mighty , the forgiving/often forgiver? |
| |
|
| Yusuf Ali | He created the heavens and the earth in true (proportions): He makes the Night overlap the Day, and the Day overlap the Night: He has subjected the sun and the moon (to His law): Each one follows a course for a time appointed. Is not He the Exalted in Power - He Who forgives again and again? |
| Pickthal | He hath created the heavens and the earth with truth. He maketh night to succeed day, and He maketh day to succeed night, and He constraineth the sun and the moon to give service, each running on for an appointed term. Is not He the Mighty, the Forgiver? |
| Arberry | He created the heavens and the earth in truth, wrapping night about the day, and wrapping the day about the night; and He has subjected the sun and the moon, each of them running to a stated term. Is not He the All-mighty, the All-forgiving? |
| Shakir | He has created the heavens and the earth with the truth; He makes the night cover the day and makes the day overtake the night, and He has made the sun and the moon subservient; each one runs on to an assigned term; now surely He is the Mighty, the great Forgiver. |
| Sarwar | He has created the heavens and the earth for a genuine purpose. He covers the night with the day and the day with the night and has subdued the sun and the moon, each of which floats for an appointed time. God is certainly Majestic and All-Forgiving. |
| Khalifa | He created the heavens and the earth truthfully. He rolls the night over the day, and rolls the day over the night. He committed the sun and the moon, each running for a finite period. Absolutely, He is the Almighty, the Forgiving. |
| Hilali/Khan | He has created the heavens and the earth with truth. He makes the night to go in the day and makes the day to go in the night. And He has subjected the sun and the moon. Each running (on a fixed course) for an appointed term. Verily, He is the All-Mighty, the Oft-Forgiving. |
| H/K/Saheeh | He created the heavens and earth in truth. He wraps the night over the day and wraps the day over the night and has subjected the sun and the moon, each running [its course] for a specified term. Unquestionably, He is the Exalted in Might, the Perpetual Forgiver. |
| Malik | He created the heavens and the earth to manifest the Truth. He causes the night to succeed the day and the day to overtake the night. He has subjected the sun and the moon to His law, each one following a course for an appointed term. Is He not the All-Mighty, the All- Forgiving?[5] |
| QXP | He it is Who has created the heavens and the earth to fulfill a definite Purpose. He rolls the night over the day, and rolls the day over the night. And He has subjected the sun and the moon, each running along its course for a term appointed. Is not He the Almighty, the Ever-Absolver of Imperfections? |
| Maulana Ali | He has created the heavens and the earth with truth; He makes the night cover the day and makes the day overtake the night, and He has made the sun and the moon subservient; each one moves on to an assigned term. Now surely He is the Mighty, the Forgiver. |
| Free Minds | He created the heavens and the Earth with truth. He rolls the night over the day, and He rolls the day over the night. And He committed the sun and the moon, each running for an appointed term. Absolutely, He is the Noble, the Forgiving. |
| Qaribullah | He created the heavens and the earth in truth, wrapping the night about the day and wrapping the day about the night, He has subjected the sun and the moon each to run for a stated term. Is He not the Almighty, the Forgiving? |
| |
|
| George Sale | He hath created the heavens and the earth with truth: 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 hasteneth to an appointed period. Is not He the mighty, the forgiver of sins? |
| JM Rodwell | For truth hath he created the Heavens and the Earth: It is of Him that the night returneth upon the day and that the day returneth upon the night: and He controlleth the sun and the moon so that each speedeth to an appointed goal. Is He not the Mighty, the |
| |
|
| Asad | He it is who has created the heavens and the earth in accordance with [an inner] truth. [See note on the last but one sentence of 10:5.] He causes the night to flow into the day, and causes the day to flow into 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.] Is not He the Almighty, the All-Forgiving? |
| 39:6 خلقكم من نفس واحدة ثم جعل منها زوجها وانزل لكم من الانعام ثمانية ازواج يخلقكم في بطون امهاتكم خلقا من بعد خلق في ظلمات ثلاث ذلكم الله ربكم له الملك لااله الا هو فانى تصرفون |
| |
|
| Transliteration | Khalaqakum min nafsin wahidatin thumma jaAAala minha zawjaha waanzala lakum mina al-anAAami thamaniyata azwajin yakhluqukum fee butooni ommahatikum khalqan min baAAdi khalqin fee thulumatin thalathin thalikumu Allahu rabbukum lahu almulku la ilaha illa huwa faanna tusrafoona |
| Literal | He created you from one self , then He made/created from it, its spouse , and He descended for you from the camels/livestock eight pairs/kinds (refer to 6:143 and 6:144), He creates you, in your mothers' bellies/insides, a creation from after a creation, in 3 darknesses (trimesters), that one, (is) God, your Lord, for Him (is) the kingdom/ownership (there is) no god except Him, so how/where (do) you be diverted/misguided ? |
| |
|
| Yusuf Ali | He created you (all) from a single person: then created, of like nature, his mate; and he sent down for you eight head of cattle in pairs: He makes you, in the wombs of your mothers, in stages, one after another, in three veils of darkness. such is Allah, your Lord and Cherisher: to Him belongs (all) dominion. There is no god but He: then how are ye turned away (from your true Centre)? |
| Pickthal | He created you from one being, then from that (being) He made its mate; and He hath provided for you of cattle eight kinds. He created you in the wombs of your mothers, creation after creation, in a threefold gloom. Such is Allah, your Lord. His is the Sovereignty. There is no Allah save Him. How then are ye turned away? |
| Arberry | He created you of a single soul, then from it He appointed its mate; and He sent down to you of the cattle eight couples. He creates you in your mothers' wombs creation after creation in threefold shadows. That then is God, your Lord; to Him belongs the Kingdom; there is no god but He; so how are you turned about? |
| Shakir | He has created you from a single being, then made its mate of the same (kind), and He has made for you eight of the cattle in pairs. He creates you in the wombs of your mothers-- a creation after a creation-- in triple darkness; that is Allah your Lord, His is the kingdom; there is no god but He; whence are you then turned away? |
| Sarwar | He has created you from a single soul. Out of this He created your spouse. He sent you eight pairs of cattle. He creates you for a second time in the wombs of your mothers behind three curtains of darkness. He is your Lord to whom belongs the Kingdom. He is the only Lord. Where then will you turn away?. |
| Khalifa | He created you from one person, then created from him his mate. He sent down to you eight kinds of livestock. He creates you in your mothers' bellies, creation after creation, in trimesters of darkness. Such is GOD your Lord. To Him belongs all sovereignty. There is no other god beside Him. How could you deviate? |
| Hilali/Khan | He created you (all) from a single person (Adam); then made from him his wife (Hawwa (Eve)). And He has sent down for you of cattle eight pairs (of the sheep, two, male and female; of the goats, two, male and female; of the oxen, two, male and female; and of the camels, two, male and female). He creates you in the wombs of your mothers, creation after creation in three veils of darkness, such is Allah your Lord. His is the kingdom, La ilaha illa Huwa (none has the right to be worshipped but He). How then are you turned away? |
| H/K/Saheeh | He created you from one soul. Then He made from it its mate, and He produced for you from the grazing livestock eight mates. He creates you in the wombs of your mothers, creation after creation, within three darknesses. That is Allah, your Lord; to Him belongs dominion. There is no deity except Him, so how are you averted? |
| Malik | He created you all from a single person, then from that person He created his mate. He also created for you eight head of cattle in pairs. He creates you in the wombs of your mothers in stages, one after another, in three layers of darkness. This is Allah, your Lord. To Him belongs the sovereignty. There is no god but Him. How can you then turn away from Him?[6] |
| QXP | He has created you all out of one living entity (from a single life cell) - and fashioned similarly its mate, male and female. (6:99). And He has bestowed upon you cattle of eight kinds in pairs. (Sheep, goat, camel, cow - male and female, the common permissible livestock (6:144-146).) He creates you in the bellies of your mothers, creation after creation, in threefold depths of darkness (the abdominal wall, the uterine wall and the embryonic sac). Such is Allah, your Lord! Unto Him belongs the Kingdom. There is no god but He. How, then, can you sway like errant winds! |
| Maulana Ali | He created you from a single being, then made its mates of the same (kind). And He sent down for you eight of the cattle in pairs. He creates you in the wombs of your mothers -- creation after creation -- in triple darkness. That is Allah, your Lord; His is the kingdom. There is no God but He. How are you then turned away? |
| Free Minds | He created you from one person, then He made from it its mate. And He sent down to you eight pairs of the livestock. He creates you in the wombs of your mothers, a creation after a creation in three darkness's. Such is God your Lord. To Him belongs the sovereignty. There is no god besides Him. How is it then you deviate? |
| Qaribullah | He created you from a single soul, then from it He created its spouse. And He sent down to you eight pairs of the cattle. He creates you in your mothers' womb, creation after creation, in three (stages of) darkness. Such then is Allah, your Lord. For Him is the Kingdom. There is no god except Him. How, then, can you turn away? |
| |
|
| George Sale | He created you of one man, and afterwards out of him formed his wife: And He hath bestowed on you four pair of cattle. He formeth you in the wombs of your mothers, by several gradual formations, within three vails of darkness. This is God your Lord: His is the kingdom: There is no God but He. Why therefore are ye turned aside from the worship of Him to idolatry? |
| JM Rodwell | He created you all of one man, from whom He afterwards formed his wife; and of cattle He hath sent down to you four pairs. In the wombs of your mothers did He create you by creation upon creation in triple darkness. It is He who is God your Lord: the kingd |
| |
|
| Asad | He has created you [all] out of one living entity, and out of it fashioned its mate; [See 4:1 and the corresponding note.] and he has bestowed upon you four kinds of cattle of either sex; [Lit., "eight [in] pairs", i.e., the male and the female of four kinds of cattle (sheep, goats, camels and bovine cattle). For an explanation of my rendering, see note on 6:143-144, where the same kinds of domesticated cattle are spoken of in connection with certain meaningless, superstitious taboos of pre-Islamic times, whereas here they are mentioned as "bestowed upon you" by God, and therefore lawful. Beyond this, the mention of cattle in this context is meant to remind man that it is God who provides his sustenance and therefore, man is utterly dependent on Him.] [and] He creates you in your mothers' wombs, one act of creation after another, in threefold depths of darkness. [Lit., "by creation after creation, in three darknesses": an allusion to the successive stages of embryonic development, repeatedly spoken of in the Quran (cf. 22:5 and 23:12-14), and to the darkness of the womb, the membrane enveloping the embryo, and its pre-natal blindness.] Thus is God, your Sustainer: unto Him belongs all dominion: there is no deity save Him: how, then, can you lose sight of the truth? [Lit., "how, then, are you turned away?" - i.e., from the truth.] |
| 39:7 ان تكفروا فان الله غني عنكم ولايرضى لعباده الكفر وان تشكروا يرضه لكم ولاتزر وازرة وزر اخرى ثم الى ربكم مرجعكم فينبئكم بما كنتم تعملون انه عليم بذات الصدور |
| |
|
| Transliteration | In takfuroo fa-inna Allaha ghaniyyun AAankum wala yarda liAAibadihi alkufra wa-in tashkuroo yardahu lakum wala taziru waziratun wizra okhra thumma ila rabbikum marjiAAukum fayunabbi-okum bima kuntum taAAmaloona innahu AAaleemun bithati alssudoori |
| Literal | If you disbelieve, so then God (is) rich from (without) you, and He does not accept/approve the disbelief to His worshippers/slaves , and if you thank/be grateful He accepts/approves it for you, and no sinner/loader/burdener carries/bears another's sins/load/burden , then to your Lord (is) your return, so He informs you with what you were making/doing , that He truly (is) knowledgeable with of the chests (innermosts). |
| |
|
| Yusuf Ali | If ye reject (Allah), Truly Allah hath no need of you; but He liketh not ingratitude from His servants: if ye are grateful, He is pleased with you. No bearer of burdens can bear the burden of another. In the end, to your Lord is your Return, when He will tell you the truth of all that ye did (in this life). for He knoweth well all that is in (men's) hearts. |
| Pickthal | If ye are thankless, yet Allah is Independent of you, though He is not pleased with thanklessness for His bondmen; and if ye are thankful He is pleased therewith for you. No laden soul will bear another's load. Then unto your Lord is your return; and He will tell you what ye used to do. Lo! He knoweth what is in the breasts (of men). |
| Arberry | If you are unthankful, God is independent of you, yet He approves not unthankfulness in His servants; but if you are thankful, He will approve it in you. And no soul laden bears the load of another. Then to your Lord shall you return, and He will tell you what you have been doing. He knows the thoughts within the breasts. |
| Shakir | If you are ungrateful, then surely Allah is Self-sufficient above all need of you; and He does not like ungratefulness in His servants; and if you are grateful, He likes it in you; and no bearer of burden shall bear the burden of another; then to your Lord is your return, then will He inform you of what you did; surely He is Cognizant of what is in the breasts. |
| Sarwar | If you disbelieve, know that God is certainly independent of you. He does not want disbelief for His servants. If you give thanks, He will accept it from you. No one will be responsible for the sins of others. To your Lord you will all return and He will tell you about what you have done. He knows best what the hearts contain. |
| Khalifa | If you disbelieve, GOD does not need anyone. But He dislikes to see His servants make the wrong decision. If you decide to be appreciative, He is pleased for you. No soul bears the sins of any other soul. Ultimately, to your Lord is your return, then He will inform you of everything you had done. He is fully aware of the innermost thoughts. |
| Hilali/Khan | If you disbelieve, then verily, Allah is not in need of you, He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you. No bearer of burdens shall bear the burden of another. Then to your Lord is your return, so He will inform you what you used to do. Verily, He is the All-Knower of that which is in (mens) breasts. |
| H/K/Saheeh | If you disbelieve indeed, Allah is Free from need of you. And He does not approve for His servants disbelief. And if you are grateful, He approves it for you; and no bearer of burdens will bear the burden of another. Then to your Lord is your return, and He will inform you about what you used to do. Indeed, He is Knowing of that within the breasts. |
| Malik | If you disbelieve, then you should know that Allah does not need you. He does not like ingratitude from His servants. Therefore, if you are grateful He is pleased with you. On the Day of Judgement, no bearer of burdens will bear the burden of another. Ultimately, all of you have to return to your Lord. Then He will tell you the truth of all that you did in this life. Surely He knows even the secrets of your hearts.[7] |
| QXP | If you are ungrateful, behold, Allah is in no need of you. He does not approve of ingratitude in His servants. And if you are grateful, He approves it for you. And no laden one will bear the burden of another. Ultimately, unto your Lord is your return. And, then He will make you understand everything you were doing in life. Verily, He is Knower of what is in the hearts. |
| Maulana Ali | If you are ungrateful, then surely Allah is above need of you. And He likes not ungratefulness in His servants. And if you are grateful, He likes it for you. And no bearer of a burden will bear another’s burden. Then to your Lord is your return, then will He inform you of what you did. Surely He is Knower of what is in the breasts. |
| Free Minds | If you reject, then know that God is in no need of you, and He dislikes rejection for His servants. And if you are appreciative, He is pleased for you. And none shall bear the burdens of another. Then to your Lord is your return, and He will inform you of everything you had done. He is fully aware of what is inside the chests. |
| Qaribullah | If you disbelieve, Allah is Rich, independent of you. Yet He does not approve of disbelief to His worshipers, but if you believe He will approve it in you. No laden soul shall bear another's load. Then, to Allah you shall return and He will tell to you what you have done. He knows the innermost of your chests. |
| |
|
| George Sale | If ye be ungrateful, verily God hath no need of you; yet He liketh not ingratitude in his servants: But if ye be thankful, He will be well pleased with you. A burdened soul shall not bear the burden of another: Hereafter shall ye return unto your Lord, and He shall declare unto you that which ye have wrought, and will reward you accordingly; for He knoweth the innermost parts of your breasts. |
| JM Rodwell | Suppose ye render him no thanks! yet forsooth is God rich without you: but He is not pleased with thanklessness in His servants: yet if ye be thankful He will be pleased with you. The soul burdened with its own works shall not be burdened with the burden o |
| |
|
| Asad | If you are ingrate [Or: "If you deny the truth".] - behold, God has no need of you; none the less, He does not approve of ingratitude in His servants: whereas, if you show gratitude, He approves it in you. And no bearer of burdens shall be made to bear another's burden. [This statement occurs in the Quran five times in exactly the same formulation (apart from the above instance, in 6:164, 17:15, 35:18 and 53:38 - this last being the earliest in the chronology of revelation). In the present instance, it contains an allusion to (and rejection of) the Christian doctrine of "vicarious atonement" and, indirectly, to the worship of saints, etc., spoken of in verse 3 above and referred to in the corresponding note above. (See also note on 53:38.)] In time, unto your Sustainer you all must return, and then He will make you [truly] understand all that you were doing [in life]: for, verily, He has full knowledge of what is in the hearts [of men]. |
| 39:8 واذا مس الانسان ضر دعا ربه منيبا اليه ثم اذا خوله نعمة منه نسي ماكان يدعو اليه من قبل وجعل لله اندادا ليضل عن سبيله قل تمتع بكفرك قليلا انك من اصحاب النار |
| |
|
| Transliteration | Wa-itha massa al-insana durrun daAAa rabbahu muneeban ilayhi thumma itha khawwalahu niAAmatan minhu nasiya ma kana yadAAoo ilayhi min qablu wajaAAala lillahi andadan liyudilla AAan sabeelihi qul tamattaAA bikufrika qaleelan innaka min as-habi alnnari |
| Literal | And if harm touched the human, he called his Lord repenting/obeying to Him, then if he made him own a blessing/goodness from Him, he forgot what he was calling to Him from before, and he made/put to God equals (idols) to misguide from His way/path , say: "Live long/enjoy with your disbelief little , that you are from the fire's owners/company " |
| |
|
| Yusuf Ali | When some trouble toucheth man, he crieth unto his Lord, turning to Him in repentance: but when He bestoweth a favour upon him as from Himself, (man) doth forget what he cried and prayed for before, and he doth set up rivals unto Allah, thus misleading others from Allah's Path. Say, "Enjoy thy blasphemy for a little while: verily thou art (one) of the Companions of the Fire!" |
| Pickthal | And when some hurt toucheth man, he crieth unto his Lord, turning unto Him (repentant). Then, when He granteth him a boon from Him he forgetteth that for which he cried unto Him before, and setteth up rivals to Allah that he may beguile (men) from his way. Say (O Muhammad, unto such an one): Take pleasure in thy disbelief a while. Lo! thou art of the owners of the Fire. |
| Arberry | When some affliction visits a man, he calls upon his Lord, turning to him; then when He confers on him a blessing from Him he forgets that he was calling to before and sets up compeers to God, to lead astray from His way. Say: 'Enjoy thy unbelief a little; thou shalt be among the inhabitants of the Fire.' |
| Shakir | And when distress afflicts a man he calls upon his Lord turning to Him frequently; then when He makes him possess a favor from Him, he forgets that for which he called upon Him before, and sets up rivals to Allah that he may cause (men) to stray off from His path. Say: Enjoy yourself in your ungratefulness a little, surely you are of the inmates of the fire. |
| Sarwar | When the human being is afflicted with hardship, he starts to pray to his Lord and turns to Him in repentance. When God grants him a favor, he forgets the hardship about which he had prayed to God and starts to consider equal to God things that lead him astray from His path. (Muhammad), tell him, "You can only enjoy in your disbelief for a short time. You will certainly be a dweller of hell fire". |
| Khalifa | When the human being is afflicted, he implores his Lord, sincerely devoted to Him. But as soon as He blesses him, he forgets his previous imploring, sets up idols to rank with GOD and to divert others from His path. Say, "Enjoy your disbelief temporarily; you have incurred the hellfire." |
| Hilali/Khan | And when some hurt touches man, he cries to his Lord (Allah Alone), turning to Him in repentance, but when He bestows a favour upon him from Himself, he forgets that for which he cried for before, and he sets up rivals to Allah, in order to mislead others from His Path. Say: "Take pleasure in your disbelief for a while: surely, you are (one) of the dwellers of the Fire!" |
| H/K/Saheeh | And when adversity touches man, he calls upon his Lord, turning to Him [alone]; then when He bestows on him a favor from Himself, he forgets Him whom he called upon before, and he attributes to Allah equals to mislead [people] from His way. Say, "Enjoy your disbelief for a little; indeed, you are of the companions of the Fire." |
| Malik | When some trouble befalls man, he cries to his Lord and turns to Him in repentance; but no sooner does He bestow on him His favor than he forgets what he has prayed for and sets up rivals to Allah, thus misleading others from His Way. Tell such people: "Enjoy your unbelief for a little while; certainly you will be of the inmates of hellfire."[8] |
| QXP | Now, when affliction befalls man, he calls upon his Lord turning unto Him. But as soon as He bestows upon him Bliss, he forgets Him Whom he called before, and he claims that there are other powers that can rival Allah - thus misleading others from His Path. (Such as he was saved by so and so of the saints, or magic, amulet etc.) Say, "Enjoy your disbelief for a little while. Behold, you are among the companions of the Fire." |
| Maulana Ali | And when distress afflicts a man he calls upon his Lord, turning to Him; then when He grants him a favour from Him, he forgets that for which he called upon Him before, and sets up rivals to Allah that he may cause (men) to stray from His path. Say: Enjoy thine ungratefulness for a little, surely thou art of the companions of the Fire. |
| Free Minds | And when the human being is afflicted with adversity, he implores his Lord, turning in repentance to Him. But then, when He grants him a blessing from Him, he forgets his previous imploring, and sets up equals with God, in order to mislead others from His path. Say: "Enjoy your rejection for a while; for you are of the dwellers of the Fire." |
| Qaribullah | When an affliction befalls a human, he supplicates to his Lord and turns to Him (in repentance) yet, no sooner does He bestow on him His blessing than he forgets that for which he had just supplicated and sets up associates with Allah in order to lead (people) away from His Path. Say: 'Enjoy your disbelief for awhile, you shall surely be among the companions of the Fire. |
| |
|
| George Sale | When harm befalleth a man, he calleth upon his Lord, and turneth unto Him: Yet afterwards, when God hath bestowed on him favour from himself, he forgetteth that being which he invoked before, and setteth up equals unto God, that he may seduce men from his way. Say unto such a man, enjoy this life in thy infidelity for a little while: But hereafter shalt thou surely be one of the inhabitants of hell fire. |
| JM Rodwell | When some trouble toucheth a man, he turneth to his Lord and calleth on him: yet no sooner hath He enriched him with his favour than he forgetteth Him on whom he before had called, and setteth up peers with God, that he may beguile others from His way. SAY |
| |
|
| Asad | NOW [thus it is:] when affliction befalls man, he is likely to cry out to his Sustainer, turning unto Him [for help]; [Lit., "he cries out", i.e., instinctively, and as a rule.] but as soon as He has bestowed upon him a boon by His grace, he forgets Him whom he invoked before, and claims that there are other powers that could rival God - and thus leads [others] astray from His path. [Lit., "and gives God compeers (andad, sing. nidd)". Cf. the last sentence of 2:22 and the corresponding note.] Say [unto him who sins in this way]: "Enjoy thyself for a while in this thy denial of the truth; [yet,] verily, thou art of those who are destined for the fire! |
| 39:9 امن هو قانت اناء الليل ساجدا وقائما يحذر الاخرة ويرجو رحمة ربه قل هل يستوي الذين يعلمون والذين لايعلمون انما يتذكر اولوا الالباب |
| |
|
| Transliteration | Amman huwa qanitun anaa allayli sajidan waqa-iman yahtharu al-akhirata wayarjoo rahmata rabbihi qul hal yastawee allatheena yaAAlamoona waallatheena la yaAAlamoona innama yatathakkaru oloo al-albabi |
| Literal | Or who he is obeying humbly/prolonging the prayer (during) the nights' hours, prostrating and standing/keeping up he fears the end (other life) and hopes/expects his lord's mercy, say: "Do (they) become equal/alike, those who know and those who do not know?" But (owners) of the pure minds/hearts mention/remember. |
| |
|
| Yusuf Ali | Is one who worships devoutly during the hour of the night prostrating himself or standing (in adoration), who takes heed of the Hereafter, and who places his hope in the Mercy of his Lord - (like one who does not)? Say: "Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition. |
| Pickthal | Is he who payeth adoration in the watches of the night, prostrate and standing, bewaring of the Hereafter and hoping for the mercy of his Lord, (to be accounted equal with a disbeliever)? Say (unto them, O Muhammad): Are those who know equal with those who know not? But only men of understanding will pay heed. |
| Arberry | Or is he who is obedient in the watches of the night, bowing himself and standing, he being afraid of the world to come and hoping for the mercy of his Lord . . ? Say: 'Are they equal -- those who know and those who know not?' Only men possessed of minds remember. |
| Shakir | What! he who is obedient during hours of the night, prostrating himself and standing, takes care of the hereafter and hopes for the mercy of his Lord! Say: Are those who know and those who do not know alike? Only the men of understanding are mindful. |
| Sarwar | Can this one be considered equal to one who worships God during the night, prostrating and standing, who has fear of the Day of Judgment, and who has hope in the mercy of his Lord? Say, "Are those who know equal to those who do not know? Only the people of reason take heed". |
| Khalifa | Is it not better to be one of those who meditate in the night, prostrating and staying up, being aware of the Hereafter, and seeking the mercy of their Lord? Say, "Are those who know equal to those who do not know?" Only those who possess intelligence will take heed. |
| Hilali/Khan | Is one who is obedient to Allah, prostrating himself or standing (in prayer) during the hours of the night, fearing the Hereafter and hoping for the Mercy of his Lord (like one who disbelieves)? Say: "Are those who know equal to those who know not?" It is only men of understanding who will remember (i.e. get a lesson from Allahs Signs and Verses). |
| H/K/Saheeh | Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord, [like one who does not]? Say, "Are those who know equal to those who do not know?" Only they will remember [who are] people of understanding. |
| Malik | Can he who is obedient, pass the hours of night prostrating in worship or standing in adoration, fearing the hereafter and hoping to earn the Mercy of his Lord, be compared to the man who does not? Are the knowledgeable and the ignorant equal? In fact, none will take heed except the people of understanding.[9] |
| QXP | Is it not better to be one of those who are humble, adoring Him - even in the hours of the night, and standing, keeping in mind the life to come and hoping for his Lord's grace? Say, "Are those who know (that that the 'Self' can evolve) equal to those who know not?" But only those who build their insight will take this to heart. |
| Maulana Ali | Is he who is obedient during hours of the night, prostrating himself and standing, taking care of the Hereafter and hoping for the mercy of his Lord --? Say: Are those who know and those who know not alike? Only men of understanding mind. |
| Free Minds | As for one who is meditating in the night, prostrating and standing, fearing the Hereafter, and seeking the mercy of his Lord. Say: "Are those who know equal to those who do not know?" Only those who possess understanding will remember. |
| Qaribullah | Or, is he who is obedient that prostrates himself and stands during parts of the night, being afraid of the Everlasting Life but hoping for the Mercy of the Lord (to be compared to the unbeliever)? ' Say: 'Are they equal, those who know and those who do not know? ' Only those with minds remember. |
| |
|
| George Sale | Shall he who giveth himself up to prayer in the hours of the night, prostrate, and standing, and who taketh heed as to the life to come, and hopeth for the mercy of this Lord, be dealt with as the wicked unbeliever? Say, shall they who know their duty, and they who know it not, be held equal? Verily the men of understanding only will be warned. |
| JM Rodwell | Shall he who observeth the hours of the night, prostrate or standing in devotion, heedful of the life to come, and hoping for the mercy of his Lord . . .? SAY: Shall they who have knowledge and they who have it not, be treated alike? In sooth, men of under |
| |
|
| Asad | Or [dost thou deem thyself equal to] one who devoutly worships [God] throughout the night, prostrating himself or standing [in prayer], ever- mindful of the life to come, and hoping for his Sustainer's grace?" [Alternatively, the above verse could be rendered thus: "Is, perchance, he who worships hoping for his Sustainer's grace, [equal to one who denies the truth]?"] Say: "Can they who know and they who do not know be deemed equal?" [But] only they who are endowed with insight keep this in mind! |
| 39:10 قل ياعباد الذين امنوا اتقوا ربكم للذين احسنوا في هذه الدنيا حسنة وارض الله واسعة انما يوفى الصابرون اجرهم بغير حساب |
| |
|
| Transliteration | Qul ya AAibadi allatheena amanoo ittaqoo rabbakum lillatheena ahsanoo fee hathihi alddunya hasanatun waardu Allahi wasiAAatun innama yuwaffa alssabiroona ajrahum bighayri hisabin |
| Literal | Say: "You my worshippers/slaves those who believed, fear and obey your Lord, to those who did good in this the present world (is) a goodness/beauty, and God's earth/Planet Earth/land (is) spread/abundant , truly the patient are fulfilled/completed their reward without (an) account/calculation." |
| |
|
| Yusuf Ali | Say: "O ye my servants who believe! Fear your Lord, good is (the reward) for those who do good in this world. Spacious is Allah's earth! those who patiently persevere will truly receive a reward without measure!" |
| Pickthal | Say: O My bondmen who believe! Observe your duty to your Lord. For those who do good in this world there is good, and Allah's earth is spacious. Verily the steadfast will be paid their wages without stint. |
| Arberry | Say: 'My servants who believe, fear your Lord. For those who do good in this world good, and God's earth is wide. Surely the patient will be paid their wages in full without reckoning.' |
| Shakir | Say: O my servants who believe! be careful of (your duty to) your Lord; for those who do good in this world is good, and Allah's earth is spacious; only the patient will be paid back their reward in full without measure. |
| Sarwar | Say to My believing servants, "Have fear of your Lord. Those who act righteously in this life will receive good reward. The land of God is vast. God will recompense the deeds of those who have exercised patience, without keeping an account". |
| Khalifa | Say, "O My servants who believed, you shall reverence your Lord." For those who worked righteousness in this world, a good reward. GOD's earth is spacious, and those who steadfastly persevere will receive their recompense generously, without limits. |
| Hilali/Khan | Say (O Muhammad SAW): "O My slaves who believe (in the Oneness of Allah Islamic Monotheism), be afraid of your Lord (Allah) and keep your duty to Him. Good is (the reward) for those who do good in this world, and Allahs earth is spacious (so if you cannot worship Allah at a place, then go to another)! Only those who are patient shall receive their rewards in full, without reckoning." |
| H/K/Saheeh | Say, "O My servants who have believed, fear your Lord. For those who do good in this world is good, and the earth of Allah is spacious. Indeed, the patient will be given their reward without account." |
| Malik | Say: "O My servants who have truly believed, fear your Lord; those who will do good deeds in this world shall receive a good reward. If it has become difficult to follow the Right Way where you live, then migrate, you will find that Allah’s earth is spacious. Those who endure with patience will be rewarded without measure."[10] |
| QXP | Convey to them on My behalf, "O You servants of Mine who have attained belief! Be mindful of your Lord. Good is the reward for those who do good in this world, and spacious is Allah's earth. Verily, the steadfast will be given their reward in full, beyond account." |
| Maulana Ali | Say: O My servants who believe; keep your duty to your Lord. For those who do good in this world is good, and Allah’s earth is spacious. Truly the steadfast will be paid their reward without measure. |
| Free Minds | Say: "O My servants who believed, be aware of your Lord." For those who worked righteousness in this world will be a good reward, and God's Earth is spacious. Those who steadfastly persevere will receive their recompense fully, without reckoning. |
| Qaribullah | Say: 'My worshipers who believe, fear your Lord. For those who do good in this world there is good and the earth of Allah is wide surely, those who are patient will be recompensed in full without count. ' |
| |
|
| George Sale | Say, O my servants who believe, fear your Lord. They who do good in this world, shall obtain good in the next; and God's earth is spacious: Verily those who persevere with patience shall receive their recompense without measure. |
| JM Rodwell | SAY: O my believing servants, fear your Lord. For those who do good in this world there is good: and broad is God's earth-verily those who endure with patience shall be repaid: their reward shall not be by measure. |
| |
|
| Asad | Say: "[Thus speaks God:] [This interpolation is justified by the fact that the possessive pronoun in the subsequent phrase "servants of Mine" obviously relates to God.] `O you servants of Mine who have attained to faith! Be conscious of your Sustainer! Ultimate good awaits those who persevere in doing good in this world. And [remember:] wide is God's earth, [I.e., there is always a possibility of doing good and "migrating from evil unto God" - which is the permanent, spiritual connotation of the concept of hijrah implied here: see note on 4:97.] [and,] verily, they who are patient in adversity will be given their reward in full, beyond all reckoning!' " |
| 39:11 قل اني امرت ان اعبد الله مخلصا له الدين |
| |
|
| Transliteration | Qul innee omirtu an aAAbuda Allaha mukhlisan lahu alddeena |
| Literal | Say: "That I, I was ordered/commanded that (E) I worship God, faithful/loyal/devoted (in) the religion." |
| |
|
| Yusuf Ali | Say: "Verily, I am commanded to serve Allah with sincere devotion; |
| Pickthal | Say (O Muhammad): Lo! I am commanded to worship Allah, making religion pure for Him (only). |
| Arberry | Say: 'I have been commanded to serve God making my religion His sincerely; |
| Shakir | Say: I am commanded that I should serve Allah, being sincere to Him in obedience. |
| Sarwar | Say, "I am commanded to worship God and be devoted to His religion |
| Khalifa | Say, "I have been commanded to worship GOD, devoting the religion absolutely to Him alone. |
| Hilali/Khan | Say (O Muhammad SAW): "Verily, I am commanded to worship Allah (Alone) by obeying Him and doing religious deeds sincerely for Allahs sake only and not to show off, and not to set up rivals with Him in worship; |
| H/K/Saheeh | Say, [O Muúammad], "Indeed, I have been commanded to worship Allah, [being] sincere to Him in religion. |
| Malik | Say: "I am commanded to worship Allah and serve none but Him[11] |
| QXP | Say, "Behold, I am commanded to serve Allah sincerely for the establishment of His System. |
| Maulana Ali | Say: I am commanded to serve Allah, being sincere to Him in obedience, |
| Free Minds | Say: "I have been commanded to serve God, devoting the system to Him." |
| Qaribullah | Say: 'I am ordered to worship Allah making my religion sincerely His. |
| |
|
| George Sale | Say, I am commanded to worship God, and to exhibit the pure religion unto him: |
| JM Rodwell | SAY: I am bidden to serve God with a sincere worship: |
| |
|
| Asad | Say [O Muhammad]: "Behold, I am bidden to worship God, sincere in my faith in Him alone; |
| 39:12 وامرت لان اكون اول المسلمين |
| |
|
| Transliteration | Waomirtu li-an akoona awwala almuslimeena |
| Literal | And I was ordered/commanded to that (E) I be first (of) the Moslems/submitters/ surrenderers. |
| |
|
| Yusuf Ali | "And I am commanded to be the first of those who bow to Allah in Islam." |
| Pickthal | And I am commanded to be the first of those who are muslims (surrender unto Him). |
| Arberry | and I have been commanded to be the first of those that surrender.' |
| Shakir | And I am commanded that I shall be the first of those who submit. |
| Sarwar | and I am commanded to be the first Muslim". |
| Khalifa | "And I was commanded to be the utmost submitter." |
| Hilali/Khan | "And I am commanded (this) in order that I may be the first of those who submit themselves to Allah (in Islam) as Muslims." |
| H/K/Saheeh | And I have been commanded to be the first [among you] of the Muslims." |
| Malik | and I am commanded to be the first of those who submit to Allah in Islam."[12] |
| QXP | And I have been commanded to be the foremost among those who surrender to Him." |
| Maulana Ali | And I am commanded to be the first of those who submit. |
| Free Minds | "And I was commanded to be the first of those who surrender." |
| Qaribullah | I am ordered to be the first of those to be submissive (Muslims to Him). ' |
| |
|
| George Sale | And I am commanded to be the first Moslem. |
| JM Rodwell | and I am bidden to be the first of those who surrender themselves to him (Muslims). |
| |
|
| Asad | and I am bidden to be foremost among those who surrender themselves unto God." |
| 39:13 قل اني اخاف ان عصيت ربي عذاب يوم عظيم |
| |
|
| Transliteration | Qul innee akhafu in AAasaytu rabbee AAathaba yawmin AAatheemin |
| Literal | Say: "That I, I fear if I disobeyed my Lord (from) a great day's/time's torture." |
| |
|
| Yusuf Ali | Say: "I would, if I disobeyed my Lord, indeed have fear of the Penalty of a Mighty Day." |
| Pickthal | Say: Lo! if I should disobey my Lord, I fear the doom of a tremendous Day. |
| Arberry | Say: 'Truly I fear, if I should rebel against my Lord, the chastisement of a dreadful day.' |
| Shakir | Say: I fear, if I disobey my Lord, the chastisement of a grievous day. |
| Sarwar | Say, "I am afraid that for disobeying my Lord I shall suffer the torment of the great day". |
| Khalifa | Say, "I fear, if I disobeyed my Lord, the retribution of a great day." |
| Hilali/Khan | Say (O Muhammad SAW): "Verily, if I disobey my Lord, I am afraid of the torment of a great Day." |
| H/K/Saheeh | Say, "Indeed I fear, if I should disobey my Lord, the punishment of a tremendous Day." |
| Malik | Say: "Surely, I am afraid if I disobey my Lord, the punishment of a mighty Day."[13] |
| QXP | Say, "Behold, if I disobey my Lord, I fear the doom of a Tremendous Day." |
| Maulana Ali | Say: I fear, if I disobey my Lord, the chastisement of a grievous day. |
| Free Minds | Say: "I fear, if I disobeyed my Lord, the retribution of a great Day." |
| Qaribullah | Say: 'Indeed, if I rebel against my Lord I fear the punishment of a dreadful Day. ' |
| |
|
| George Sale | Say, verily I fear, if I be disobedient unto my Lord, the punishment of the great day. |
| JM Rodwell | SAY: Verily I fear if I rebel against my Lord the punishment of a great day. |
| |
|
| Asad | Say: "Behold, I would dread, were I to rebel against my Sustainer, the suffering [which would befall me] on that awesome Day [of Judgment]." |
| 39:14 قل الله اعبد مخلصا له ديني |
| |
|
| Transliteration | Quli Allaha aAAbudu mukhlisan lahu deenee |
| Literal | Say: "God, I worship faithful/loyal/devoted to Him (in) my religion." |
| |
|
| Yusuf Ali | Say: "It is Allah I serve, with my sincere (and exclusive) devotion: |
| Pickthal | Say: Allah I worship, making my religion pure for Him (only). |
| Arberry | Say: 'God I serve, making my religion His sincerely; |
| Shakir | Say: Allah (it is Whom) I serve, being sincere to Him in my obedience: |
| Sarwar | Say, "I worship God alone and devote myself to His religion. |
| Khalifa | Say, "GOD is the only One I worship, devoting my religion absolutely to Him alone. |
| Hilali/Khan | Say (O Muhammad SAW) "Allah Alone I worship by doing religious deeds sincerely for His sake only and not to show-off, and not to set up rivals with Him in worship." |
| H/K/Saheeh | Say, "Allah [alone] do I worship, sincere to Him in my religion, |
| Malik | Say: "Allah Alone I worship, and Him Alone I serve.[14] |
| QXP | Say, "I serve Allah sincerely to establish His System. |
| Maulana Ali | Say: Allah I serve, being sincere to Him in my obedience. |
| Free Minds | Say: "God is the One I serve, devoting my system to Him." |
| Qaribullah | Say: 'I worship Allah and make my religion sincerely His. |
| |
|
| George Sale | Say, I worship God, exhibiting my religion pure unto Him: |
| JM Rodwell | SAY: God will I serve, presenting him with a sincere worship: |
| |
|
| Asad | Say: "God alone do I worship, sincere in my faith in Him alone - |
| 39:15 فاعبدوا ماشئتم من دونه قل ان الخاسرين الذين خسروا انفسهم واهليهم يوم القيامة الا ذلك هو الخسران المبين |
| |
|
| Transliteration | FaoAAbudoo ma shi/tum min doonihi qul inna alkhasireena allatheena khasiroo anfusahum waahleehim yawma alqiyamati ala thalika huwa alkhusranu almubeenu |
| Literal | So worship what you wanted from other that Him, say: "That (E) the losers , those who lost their selves and their families/peoples (on) the Day of the Resurrection , is that not it is the loss , the clear/evident ?" |
| |
|
| Yusuf Ali | "Serve ye what ye will besides him." Say: "Truly, those in loss are those who lose their own souls and their People on the Day of Judgment: Ah! that is indeed the (real and) evident Loss! |
| Pickthal | Then worship what ye will beside Him. Say: The losers will be those who lose themselves and their housefolk on the Day of Resurrection. Ah, that will be the manifest loss! |
| Arberry | so serve what you will apart from Him.' Say: 'Surely the losers are they who lose themselves and their families on the Day of Resurrection; is not that the manifest loss? |
| Shakir | Serve then what you like besides Him. Say: The losers surely are those who shall have lost themselves and their families on the day of resurrection; now surely that is the clear loss. |
| Sarwar | Worship besides Him whatever you want. The greatest losers are those whose souls and family members will be lost on the Day of Judgment for this is certainly a great loss". |
| Khalifa | "Therefore, worship whatever you wish beside Him." Say, "The real losers are those who lose their souls, and their families, on the Day of Resurrection." Most certainly, this is the real loss. |
| Hilali/Khan | So worship what you like besides Him. Say (O Muhammad SAW): "The losers are those who will lose themselves and their families on the Day of Resurrection. Verily, that will be a manifest loss!" |
| H/K/Saheeh | So worship what you will besides Him." Say, "Indeed, the losers are the ones who will lose themselves and their families on the Day of Resurrection. Unquestionably, that is the manifest loss." |
| Malik | As for yourselves, I have conveyed to you the Truth and if you do not believe, then worship what you want besides Him." Say: "The real losers are those who will lose their souls as well their families on the Day of Resurrection. Ah! That will indeed be an open Loss."[15] |
| QXP | You may worship whatever you wish besides Him." Say, "The real losers are those who lose their "Selves" and their families on the Day of Resurrection. Ah, that is without doubt the obvious loss." ('Mubin' = Obvious without any doubt). |
| Maulana Ali | Serve then what you will beside Him. Say: The losers surely are those who lose themselves and their people on the day of Resurrection. Now surely that is the manifest loss! |
| Free Minds | "Therefore, serve whatever you wish besides Him." Say: "The losers are those who lose their souls, and their families, on the Day of Resurrection. Indeed, such is the real loss." |
| Qaribullah | (As for yourselves) worship what you will, other than Him. ' Say: 'The losers are surely those who lose themselves and their families on the Day of Resurrection. Is that not a clear loss? ' |
| |
|
| George Sale | But do ye worship that which ye will, besides Him. Say verily they will be the losers, who shall lose their own souls, and their families, on the day of resurrection: Is not this manifest loss? |
| JM Rodwell | And serve ye what ye choose beside Him. SAY: The losers truly will they be who shall lose their own souls and their families on the day of resurrection: Is not this the clear ruin? |
| |
|
| Asad | and [it is up to you, O sinners, to] worship whatever you please instead of Him!" Say: "Behold, the [true] losers will be they who shall have lost their own selves and their kith and kin on Resurrection Day: for is not this, this, the [most] obvious loss? [Implying that on Resurrection Day they will be irretrievably separated from all whom they had loved, and all who had been close to them in this world. The "loss of one's own self" signifies, I think, the destruction of one's true identity and uniqueness as a human being, which is described in the next clause as "the most obvious loss" that man may be made to suffer in the life to come.] |
| 39:16 لهم من فوقهم ظلل من النار ومن تحتهم ظلل ذلك يخوف الله به عباده ياعباد فاتقون |
| |
|
| Transliteration | Lahum min fawqihim thulalun mina alnnari wamin tahtihim thulalun thalika yukhawwifu Allahu bihi AAibadahu ya AAibadi faittaqooni |
| Literal | For them from above them shades from the fire , and from below/beneath them shades, that God He frightens with it His worshippers/slaves , you My worshipper/slaves , so fear and obey Me. |
| |
|
| Yusuf Ali | They shall have Layers of Fire above them, and Layers (of Fire) below them: with this doth Allah warn off his servants: "O My Servants! then fear ye Me!" |
| Pickthal | They have an awning of fire above them and beneath them a dais (of fire). With this doth Allah appal His bondmen. O My bondmen, therefor fear Me! |
| Arberry | Above them they shall have overshadowings. of the Fire, and underneath them overshadowings; that it is wherewith God frightens His servants: "O My servants, so fear you Me!"' |
| Shakir | They shall have coverings of fire above them and coverings beneath them; with that Allah makes His servants to fear, so be careful of (your duty to) Me, O My servants! |
| Sarwar | Above and below them their will be shadows of fire. This is how God frightens His servants. My servants have fear of Me. |
| Khalifa | They will have masses of fire on top of them, and under them. GOD thus alerts His servants: O My servants, you shall reverence Me. |
| Hilali/Khan | They shall have coverings of Fire, above them and covering (of Fire) beneath them; with this Allah does frighten His slaves: "O My slaves, therefore fear Me!" |
| H/K/Saheeh | They will have canopies of fire above them and below them, canopies. By that Allah threatens His servants. O My servants, then fear Me. |
| Malik | There shall be layers of fire above them and layers of fire beneath them. Such is the doom about which Allah wants His servants to fear, and says: "O My servants, avoid My wrath."[16] |
| QXP | They will have fire and ashes above them, and beneath them a dais of hot ashes. In this way does Allah alert His servants: O My servants! Be mindful of My Laws. |
| Maulana Ali | They shall have coverings of fire above them and coverings beneath them. With that Allah makes His servants to fear; so keep your duty to Me, O My servants. |
| Free Minds | They will have coverings of fire from above them and below them. It is as such that God makes His servants fearful: "O My servants, you shall reverence Me." |
| Qaribullah | Above them they shall have layers of fire and beneath them layers. By this Allah puts fear into His worshipers. ' 'O My worshipers, fear Me! ' |
| |
|
| George Sale | Over them shall be roofs of fire, and under them shall be floors of fire. With this doth God terrify his servants: Wherefore, O my servants, fear me. |
| JM Rodwell | Canopies of fire shall be over them, and floors of fire beneath them. With this doth God alarm his servants: Fear ye me, then, O my servants! |
| |
|
| Asad | Clouds of fire will they have above them, and [similar] clouds beneath them..." In this way does God imbue His servants with fear. [As in many other instances, the Quran alludes in this phrase to the allegorical nature as well as to the real purpose of all descriptions of the suffering which awaits the sinners in the hereafter; cf. 74:35-36 - "that [hell-fire] is indeed one of the great [forewarnings]: a warning to mortal man".] O you servants of Mine! Be, then, conscious of Me - |
| 39:17 والذين اجتنبوا الطاغوت ان يعبدوها وانابوا الى الله لهم البشرى فبشر عباد |
| |
|
| Transliteration | Waallatheena ijtanaboo alttaghoota an yaAAbudooha waanaboo ila Allahi lahumu albushra fabashshir AAibadi |
| Literal | And those who avoided/distanced the idols/every thing worshipped other than God that (E) they worship it, and they repented/obeyed to God, for them (is) the good news, so announce good news (to) My worshippers/slaves . |
| |
|
| Yusuf Ali | Those who eschew Evil,- and fall not into its worship,- and turn to Allah (in repentance),- for them is Good News: so announce the Good News to My Servants,- |
| Pickthal | And those who put away false gods lest they should worship them and turn to Allah in repentance, for them there are glad tidings. Therefor give good tidings (O Muhammad) to My bondmen |
| Arberry | Those who eschew the serving of idols and turn penitent to God, for them is good tidings! So give thou good tidings to My servants |
| Shakir | And (as for) those who keep off from the worship of the idols and turn to Allah, they shall have good news, therefore give good news to My servants, |
| Sarwar | Those who have avoided worshipping idols and have turned in repentance to God will receive the glad news. |
| Khalifa | As for those who discard the worship of all idols, and devote themselves totally to GOD alone, they have deserved happiness. Give good news to My servants. |
| Hilali/Khan | Those who avoid At-Taghoot (false deities) by not worshipping them and turn to Allah in repentance, for them are glad tidings; so announce the good news to My slaves, |
| H/K/Saheeh | But those who have avoided Taghut, lest they worship it, and turned back to Allah for them are good tidings. So give good tidings to My servants |
| Malik | As for those who refrain from worshipping Taghut (Satanic forces) and turn to Allah in repentance, there is good news. So O Prophet, give good news to My servants[17] |
| QXP | As for those who shun the non-divine 'authorities' refraining from idol-worship in all forms, and turn to Allah alone, there are glad tidings. Give, then, this good news to My true servants. |
| Maulana Ali | And those who eschew the worship of the idols and turn to Allah, for them is good news. So give good news to My servants, |
| Free Minds | And for those who avoid serving evil, and turn to God in repentance, for them are glad tidings. So give the good news to My servants. |
| Qaribullah | Those who shun the worship of idols and turn in repentance to Allah for them glad tidings. Therefore give good tidings to My worshipers, |
| |
|
| George Sale | But those who eschew the worship of idols, and are turned unto God, shall receive good tidings. Bear good tidings therefore unto my servants, |
| JM Rodwell | But good tidings are there for those who shun the worship of Thagout and are turned to God. Cheer then with good tidings those my servants who hearken to my word and follow its excellence. |
| |
|
| Asad | seeing that for those who shun the powers of evil lest they [be tempted to] worship them, [For my rendering of at-taghut as "powers of evil", see note on 2:256. In the present context, this term apparently circumscribes the seductive force of certain evil ambitions or desires - like striving after power for its own sake, acquisition of wealth by exploiting one's fellow-beings, social advancement by all manner of immoral means, and so forth - any of which may cause man to lose all spiritual orientation, and to be enslaved by his passions.] and turn unto God instead, there is the glad tiding [of happiness in the life to come]. 21 Cf. 10:62--64. Give, then, this glad tiding to [those of] My servants |
| 39:18 الذين يستمعون القول فيتبعون احسنه اولئك الذين هداهم الله واولئك هم اولوا الالباب |
| |
|
| Transliteration | Allatheena yastamiAAoona alqawla fayattabiAAoona ahsanahu ola-ika allatheena hadahumu Allahu waola-ika hum oloo al-albabi |
| Literal | Those who hear/listen (to) the word/opinion and belief so they follow its best , those are, those whom God guided them, and those, they are (owners) of the pure minds/hearts . |
| |
|
| Yusuf Ali | Those who listen to the Word, and follow the best (meaning) in it: those are the ones whom Allah has guided, and those are the ones endued with understanding. |
| Pickthal | Who hear advice and follow the best thereof. Such are those whom Allah guideth, and such are men of understanding. |
| Arberry | who give ear to the Word and follow the fairest of it. Those are they whom God has guided; those -- they are men possessed of minds. |
| Shakir | Those who listen to the word, then follow the best of it; those are they whom Allah has guided, and those it is who are the men of understanding. |
| Sarwar | (Muhammad), give the glad news to those of Our servants who listen to the words and only follow the best ones. Tell them that they are those whom God has guided. They are the people of understanding. |
| Khalifa | They are the ones who examine all words, then follow the best. These are the ones whom GOD has guided; these are the ones who possess intelligence. |
| Hilali/Khan | Those who listen to the Word (good advice La ilaha ill-Allah (none has the right to be worshipped but Allah) and Islamic Monotheism, etc.) and follow the best thereof (i.e. worship Allah Alone, repent to Him and avoid Taghoot, etc.) those are (the ones) whom Allah has guided and those are men of understanding (like Zaid bin Amr bin Nufail, Salman Al-Farisi and Aboo Dhar Al-Ghifaree). (Tafsir Al-Qurtubi, Vol. 12, P. 244) |
| H/K/Saheeh | Who listen to speech and follow the best of it. Those are the ones Allah has guided, and those are people of understanding. |
| Malik | who listen to the Word and follow the best meaning of it. Such are the ones whom Allah has guided and such are the ones who are endowed with understanding.[18] |
| QXP | Who listen to what is said and follow what is best. And they truly listen to the Word and see what is best applicable in a given situation. Such are those whom Allah guides, and they are the ones who grow in understanding. |
| Maulana Ali | Who listen to the Word, then follow the best of it. Such are they whom Allah has guided, and such are the men of understanding. |
| Free Minds | The ones who listen to what is being said, and then follow the best of it. These are the ones whom God has guided, and these are the ones who possess intelligence. |
| Qaribullah | who listen to the Words and follow what is finest of it. These are they whom Allah has guided. They are those of understanding. |
| |
|
| George Sale | who hearken unto my word, and follow that which is most excellent therein: These are they whom God directeth, and these are men of understanding. |
| JM Rodwell | These are they whom God guideth, and these are men of insight. |
| |
|
| Asad | who listen [closely] to all that is said, and follow the best of it: [According to Razi, this describes people who examine every religious proposition (in the widest sense of this term) in the light of their own reason, accepting that which their mind finds to be valid or possible, and rejecting all that does not measure up to the test of reason. In Razi's words, the above verse expresses "a praise and commendation of following the evidence supplied by one's reason (hujjat al-aql), and of reaching one's conclusions in accordance with [the results of] critical examination (nazar) and logical inference (istidlal)." A somewhat similar view is advanced, albeit in simpler terms, by Tabari.] [for] it is they whom God has graced with His guidance, and it is they who are [truly] endowed with insight! |
| 39:19 افمن حق عليه كلمة العذاب افانت تنقذ من في النار |
| |
|
| Transliteration | Afaman haqqa AAalayhi kalimatu alAAathabi afaanta tunqithu man fee alnnari |
| Literal | Is who the torture's words became true/deserved on him, so do you save/rescue who is in the fire ? |
| |
|
| Yusuf Ali | Is, then, one against whom the decree of Punishment is justly due (equal to one who eschews Evil)? Wouldst thou, then, deliver one (who is) in the Fire? |
| Pickthal | Is he on whom the word of doom is fulfilled (to be helped), and canst thou (O Muhammad) rescue him who is in the Fire? |
| Arberry | He against whom the word of chastisement is realized -- shalt thou deliver him out of the Fire? |
| Shakir | What! as for him then against whom the sentence of chastisement is due: What! can you save him who is in the fire? |
| Sarwar | How can you rescue the one who is destined to suffer the torment?. |
| Khalifa | With regard to those who have deserved the retribution, can you save those who are already in Hell? |
| Hilali/Khan | Is, then one against whom the Word of punishment justified (equal to the one who avoids evil). Will you (O Muhammad SAW) rescue him who is in the Fire? |
| H/K/Saheeh | Then, is one who has deserved the decree of punishment [to be guided]? Then, can you save one who is in the Fire? |
| Malik | Is the one against whom the sentence of punishment has been decreed equal to the one who refrains from evil? Can you rescue the one who is in the fire? Of course not.[19] |
| QXP | On the other hand, he who has inevitably deserved suffering (for his persistence in following the non-divine 'authorities') - can you save someone who is already consumed in the Fire? |
| Maulana Ali | He against whom the sentence of chastisement is due -- canst thou save him who is in the Fire? |
| Free Minds | As for those who have deserved the retribution; can you save those who are in the Fire? |
| Qaribullah | Can you save from the Fire he whom against the word of punishment has been realized? |
| |
|
| George Sale | Him therefore on whom the sentence of eternal punishment shall be justly pronounced, canst thou, O Mohammed, deliver him who is destined to dwell in the fire of hell? |
| JM Rodwell | Him then on whom the sentence of punishment hath justly lighted-him who is doomed to the fire canst thou rescue? |
| |
|
| Asad | On the other hand, [This, to my mind, is the meaning of the prefix fa in fa-man - stressing, by implication, the contrast between the glad tiding given to those who have attained to faith and the suffering which awaits those "who shall have lost their own selves" through sinning (verses 15-16).] could one on whom [God's] sentence of suffering has been passed [be rescued by man]? Couldst thou, perchance, save one who is [already, as it were,] in the fire? [In view of the repeated Quranic statements that God always accepts a sinner's sincere repentance, provided it is proffered before the hour of death, His ineluctable "sentence of suffering" obviously relates to such as die without repentance, and hence find themselves, as it were, "already in the fire".] |
| 39:20 لكن الذين اتقوا ربهم لهم غرف من فوقها غرف مبنية تجري من تحتها الانهار وعد الله لايخلف الله الميعاد |
| |
|
| Transliteration | Lakini allatheena ittaqaw rabbahum lahum ghurafun min fawqiha ghurafun mabniyyatun tajree min tahtiha al-anharu waAAda Allahi la yukhlifu Allahu almeeAAada |
| Literal | But those who feared and obeyed their Lord, for them (are) chambers from above it chambers built/constructed, the rivers/waterways flow from beneath it, God's promise, God does not break the appointment (promise). |
| |
|
| Yusuf Ali | But it is for those who fear their Lord. That lofty mansions, one above another, have been built: beneath them flow rivers (of delight): (such is) the Promise of Allah: never doth Allah fail in (His) promise. |
| Pickthal | But those who keep their duty to their Lord, for them are lofty halls with lofty halls above them, built (for them), beneath which rivers flow. (It is) a promise of Allah. Allah faileth not His promise. |
| Arberry | But those who fear their Lord -- for them await lofty chambers, above which are built lofty chambers, underneath which rivers flow -- God's promise; God fails not the tryst. |
| Shakir | But (as for) those who are careful of (their duty to) their Lord, they shall have high places, above them higher places, built (for them), beneath which flow rivers; (this is) the promise of Allah: Allah will not fail in (His) promise. |
| Sarwar | Those who have fear of their Lord will have lofty mansions built upon mansions beneath which streams flow. It is the promise of God. God does not disregard His promise. |
| Khalifa | As for those who reverence their Lord, they will have mansions upon mansions constructed for them, with flowing streams. This is GOD's promise, and GOD never breaks His promise. |
| Hilali/Khan | But those who fear Allah and keep their duty to their Lord (Allah), for them are built lofty rooms; one above another under which rivers flow (i.e. Paradise). (This is) the Promise of Allah: and Allah does not fail in (His) Promise. |
| H/K/Saheeh | But those who have feared their Lord for them are chambers, above them chambers built high, beneath which rivers flow. [This is] the promise of Allah. Allah does not fail in [His] promise. |
| Malik | As for those who truly fear their Lord, they shall be lodged in lofty mansions, built with one story upon another, beneath which the rivers flow; this is the promise of Allah; Allah does not fail in His promise.[20] |
| QXP | But those who are mindful of their Lord, for them are lofty and honorable mansions built for them with rivers flowing beneath. This is Allah's Promise. Never does Allah fail His Promise. |
| Maulana Ali | But those who keep their duty to their Lord, for them are high places, above them higher places, built (for them), wherein rivers flow. (It is) the promise of Allah. Allah fails not in (His) promise. |
| Free Minds | But those who reverence their Lord, they will have dwellings constructed upon dwellings, with rivers flowing beneath them. God's promise, and God does not break the promise. |
| Qaribullah | As for those who fear their Lord, there await high mansions above which are built (more) high mansions, beneath which rivers flow, such is the promise of Allah; Allah will not fail His promise. |
| |
|
| George Sale | But for those who fear their Lord will be prepared high apartments in paradise, over which shall be other apartments built; and rivers shall run beneath them: This is the promise of God; and God will not be contrary to the promise. |
| JM Rodwell | But for those who fear their Lord are storied pavilions beneath which shall the rivers flow: it is the promise of God, and God will not fail in his promise. |
| |
|
| Asad | As against this [Lit., "But" (lakin), indicating a return to the theme of verses 17-18.] they who of their Sustainer are conscious shall [in the life to come] have mansions raised upon mansions high, beneath which running waters flow: [this is] God's promise - [and] never does God fail to fulfill His promise. |