| 13:1 سورة الرعد بسم الله الرحمن الرحيم المر تلك ايات الكتاب والذي انزل اليك من ربك الحق ولكن اكثر الناس لايؤمنون |
| |
|
| Transliteration | Alif-lam-meem-ra tilka ayatu alkitabi waallathee onzila ilayka min rabbika alhaqqu walakinna akthara alnnasi la yu/minoona |
| Literal | A L M R , those are The Book's verses/evidences and which was descended to you, from your Lord the truth , and but most of the people do not believe. |
| |
|
| Yusuf Ali | A.L.M.R. These are the signs (or verses) of the Book: that which hath been revealed unto thee from thy Lord is the Truth; but most men believe not. |
| Pickthal | Alif. Lam. Mim. Ra. These are verses of the Scripture. That which is revealed unto thee from thy Lord is the Truth, but most of mankind believe not. |
| Arberry | Alif Lam Mim Ra. Those are the signs of the Book; and that which has been sent down to thee from thy Lord is the truth, but most men do not believe. |
| Shakir | Alif Lam Mim Ra. These are the verses of the Book; and that which is revealed to you from your Lord is the truth, but most people do not believe. |
| Sarwar | Alif. Lam. Mim. Ra. These are the verses of the Book. Whatever is revealed to you from your Lord is the Truth, but most people do not believe. |
| Khalifa | A. L. M. R. These (letters) are proofs of this scripture. What is revealed to you from your Lord is the truth, but most people do not believe. |
| Hilali/Khan | Alif-Lam-Meem-Ra. (These letters are one of the miracles of the Quran and none but Allah (Alone) knows their meanings).These are the Verses of the Book (the Quran), and that which has been revealed unto you (Muhammad SAW) from your Lord is the truth, but most men believe not. |
| H/K/Saheeh | Alif, Lam, Meem, Ra. These are the verses of the Book; and what has been revealed to you from your Lord is the truth, but most of the people do not believe. |
| Malik | Alif L'am M'im Ra. These are the Verses of the Book (Qur'an) which has been revealed to you, O Muhammad, from your Lord is the Truth, but most of the people do not believe in this.[1] |
| QXP | A.L.M.R. Alif. Laam. Mim. Ra. Allah Aleem the Knower, Kareem the Honored, Raheem the Merciful. These are the verses of the Divine Writ, the Scripture. That which is revealed to you (O Prophet) from your Sustainer is the Truth. Yet most people do not believe in it. |
| Maulana Ali | I, Allah, am the Best Knower, the Seer. These are verses of the Book. And that which is revealed to thee from thy Lord is the Truth, but most people believe not. |
| Free Minds | A.L.M.R. These are the signs of the Scripture. And what has been sent down to you from your Lord is the truth; but most of the people do not believe. |
| Qaribullah | AlifLaamMeemRa. Those are the verses of the Book. That which is sent down to you (Prophet Muhammad) from your Lord is the truth, yet most people do not believe. |
| |
|
| George Sale | A.L.M.R. These are the signs of the book of the Koran: And that which hath been sent down unto thee from thy Lord, is the truth; but the greater part of men will not believe. |
| JM Rodwell | ELIF. LAM. MIM. RA. These, the signs of the Book! And that which hath been sent down to thee from thy Lord is the very truth: But the greater part of men will not believe. |
| |
|
| Asad | Alif. Lam. Mim. Rd.' THESE ARE MESSAGES of revelation:' and what has been bestowed upon thee from on high by thy Sustainer is the truth-yet most people will not believe [in it]? |
| 13:2 الله الذي رفع السماوات بغير عمد ترونها ثم استوى على العرش وسخرالشمس والقمر كل يجري لاجل مسمى يدبر الامر يفصل الايات لعلكم بلقاء ربكم توقنون |
| |
|
| Transliteration | Allahu allathee rafaAAa alssamawati bighayri AAamadin tarawnaha thumma istawa AAala alAAarshi wasakhkhara alshshamsa waalqamara kullun yajree li-ajalin musamman yudabbiru al-amra yufassilu al-ayati laAAallakum biliqa-i rabbikum tooqinoona |
| Literal | God (is) who raised the skies/space without pillars/posts/columns (that) you see/understand it, then He aimed to/tended to/sat on on the throne , and He manipulated/subjugated the sun and the moon each passes/orbits to a named/identified (specified) term/time, He plans/regulates the order/command/matter/affair, He details/explains/clarifies the verses/evidences , maybe/perhaps you, with meeting your Lord, you be sure/certain. |
| |
|
| Yusuf Ali | Allah is He Who raised the heavens without any pillars that ye can see; is firmly established on the throne (of authority); He has subjected the sun and the moon (to his Law)! Each one runs (its course) for a term appointed. He doth regulate all affairs, explaining the signs in detail, that ye may believe with certainty in the meeting with your Lord. |
| Pickthal | Allah it is Who raised up the heavens without visible supports, then mounted the Throne, and compelled the sun and the moon to be of service, each runneth unto an appointed term; He ordereth the course; He detaileth the revelations, that haply ye may be certain of the meeting with your Lord. |
| Arberry | God is He who raised up the heavens without pillars you can see, then He sat Himself upon the Throne. He subjected the sun and the moon, each one running to a term stated. He directs the affair; He distinguishes the signs; haply you will have faith in the encounter with your Lord. |
| Shakir | Allah is He Who raised the heavens without any pillars that you see, and He is firm in power and He made the sun and the moon subservient (to you); each one pursues its course to an appointed time; He regulates the affair, making clear the signs that you may be certain of meeting your Lord. |
| Sarwar | God is the One Who raised the heavens without a pillar as you can see. Then He established his control over the realm and made the sun and moon subservient to Him. Each of them will remain in motion for an appointed time. He regulates all affairs and explains the evidence (of His existence) so that perhaps you will be certain of your meeting with your Lord. |
| Khalifa | GOD is the One who raised the heavens without pillars that you can see, then assumed all authority. He committed the sun and the moon, each running (in its orbit) for a predetermined period. He controls all things, and explains the revelations, that you may attain certainty about meeting your Lord. |
| Hilali/Khan | Allah is He Who raised the heavens without any pillars that you can see. Then, He Istawa (rose above) the Throne (really in a manner that suits His Majesty). He has subjected the sun and the moon (to continue going round)! Each running (its course) for a term appointed. He regulates all affairs, explaining the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail, that you may believe with certainty in the meeting with your Lord. |
| H/K/Saheeh | It is Allah who erected the heavens without pillars that you [can] see; then He established Himself above the Throne and made subject the sun and the moon, each running [its course] for a specified term. He arranges [each] matter; He details the signs that you may, of the meeting with your Lord, be certain. |
| Malik | Allah is the One Who raised the heavens without any pillars that you can see, then firmly established Himself on the throne of authority and subjected the sun and the moon to His law - each one pursuing its course for an appointed time. He regulates all affairs. He has spelled out His revelations so that you may believe in meeting your Lord.[2] |
| QXP | Allah it is Who raised the heavens without pillars visible to you. Then upon the Throne of His Almightiness He assumed Supreme Control of the entire Universe. He committed the sun and the moon to be of service, each running to an appointed term. He keeps Order in the Universe and He explains His Messages in detail, so that you may be sure of meeting with your Lord. (Studying the Book of Nature will bring mankind closer to their Lord). |
| Maulana Ali | Allah is He who raised the heavens without any pillars that you can see, and He is established on the Throne of Power, and He made the sun and the moon subservient (to you). Each one runs to an appointed term. He regulates the affair, making clear the messages that you may be certain of the meeting with your Lord. |
| Free Minds | God, Who raised the skies without any pillars that you can see, then He settled to the throne, and He commissioned the sun and the moon; each running to a fixed destiny. He manages all affairs, and He details the signs so that you will be aware of the meeting with your Lord. |
| Qaribullah | It is Allah who raised the heavens without pillars that you see. Then He willed to the Throne and subjected the sun and the moon, each pursuing an appointed course. He directs the affair. He makes plain His verses so that you will firmly believe in meeting your Lord. |
| |
|
| George Sale | It is God who hath raised the heavens without visible pillars; and then ascended his throne, and compelled the sun and the moon to perform their services: Every of the heavenly bodies runneth an appointed course. He ordereth all things. He sheweth his signs distinctly, that ye may be assured ye must meet your Lord at the last day. |
| JM Rodwell | It is God who hath reared the Heavens without pillars thou canst behold; then mounted his throne, and imposed laws on the sun and moon: each travelleth to its appointed goal. He ordereth all things. He maketh his signs clear, that ye may have firm faith in |
| |
|
| Asad | It is God who has raised the heavens without any supports that you could see, and is established on the throne of His almightiness;° and He [it is who] has made the sun and the moon subservient [to His laws], each running its course for a term set [by Him].' He governs all that exists. Clearly does He spell out these messages, so that you might be certain in your innermost that you are destined to meet your Sustainer [on Judgment Day]. |
| 13:3 وهو الذي مد الارض وجعل فيها رواسي وانهارا ومن كل الثمرات جعل فيها زوجين اثنين يغشي الليل النهار ان في ذلك لايات لقوم يتفكرون |
| |
|
| Transliteration | Wahuwa allathee madda al-arda wajaAAala feeha rawasiya waanharan wamin kulli alththamarati jaAAala feeha zawjayni ithnayni yughshee allayla alnnahara inna fee thalika laayatin liqawmin yatafakkaroona |
| Literal | And He is who extended/spread the earth/Planet Earth and made/put in it anchors/mountains and rives/waterways, and from all (of) the fruits, He made/put in it two pair(s) , the night covers/darkens the daytime , that in that (are) evidences/signs (E) to a nation thinking. |
| |
|
| Yusuf Ali | And it is He who spread out the earth, and set thereon mountains standing firm and (flowing) rivers: and fruit of every kind He made in pairs, two and two: He draweth the night as a veil o'er the Day. Behold, verily in these things there are signs for those who consider! |
| Pickthal | And He it is Who spread out the earth and placed therein firm hills and flowing streams, and of all fruits He placed therein two spouses (male and female). He covereth the night with the day. Lo! herein verily are portents for people who take thought. |
| Arberry | It is He who stretched out the earth and set therein firm mountains and rivers, and of every fruit He placed there two kinds, covering the day with the night. Surely in that are signs for a people who reflect. |
| Shakir | And He it is Who spread the earth and made in it firm mountains and rivers, and of all fruits He has made in it two kinds; He makes the night cover the day; most surely there are signs in this for a people who reflect. |
| Sarwar | It is God who spread out the earth and fixed mountains and placed rivers therein. He made a pair of every fruit and made the night cover the day. All this is evidence (of the existence of God) for the people who think. |
| Khalifa | He is the One who constructed the earth and placed on it mountains and rivers. And from the different kinds of fruits, He made them into pairs - males and females. The night overtakes the day. These are solid proofs for people who think. |
| Hilali/Khan | And it is He Who spread out the earth, and placed therein firm mountains and rivers and of every kind of fruits He made Zawjain Ithnaeen (two in pairs - may mean two kinds or it may mean: of two sorts, e.g. black and white, sweet and sour, small and big, etc.) He brings the night as a cover over the day. Verily, in these things, there are Ayat (proofs, evidences, lessons, signs, etc.) for people who reflect. |
| H/K/Saheeh | And it is He who spread the earth and placed therein firmly set mountains and rivers; and from all of the fruits He made therein two mates; He causes the night to cover the day. Indeed in that are signs for a people who give thought. |
| Malik | He is the One Who spread out the earth and placed thereon mountains and rivers, created fruits of every kind in pairs, two and two, and makes the night cover the day. Certainly in these things there are signs for those who use their common sense.[3] |
| QXP | And He it is Who has spread the earth wide and placed therein firm mountains, and flowing streams. And (He) created thereon couples of every kind of plants (and their fruit). (Plants have male and female flowers, and some trees like the date-palm are unisexual, male and female). He causes the night to cover the day. Verily, in all this there are Signs for people who think! |
| Maulana Ali | And He it is who spread the earth, and made in it firm mountains and rivers. And of all fruits He has made in it pairs, two (of every kind). He makes the night cover the day. Surely there are signs in this for a people who reflect. |
| Free Minds | And He is the One who stretched-out the land, and made in it stabilizers and rivers, and from every fruit He made a pair of two; the night covers the day. In that are signs for a people who will think. |
| Qaribullah | It is He who stretched out the earth and placed upon it firm mountains and rivers. And of all fruits, He has put in it two pairs and drew the veil of night over the day. Surely, in these there are signs for a nation who think. |
| |
|
| George Sale | It is He who hath stretched forth the earth, and placed therein stedfast mountains, and rivers; and hath ordained therein of every fruit two different kinds. He causeth the night to cover the day. Herein are certain signs unto people who consider. |
| JM Rodwell | And He it is who hath outstretched the earth, and placed on it the firm mountains, and rivers: and of every fruit He hath placed on it two kinds: He causeth the night to enshroud the day. Verily in this are signs for those who reflect. |
| |
|
| Asad | And it is He who has spread the earth wide and placed on it firm mountains and running waters, and created thereon two sexes of every [kind of] plant;' [and it is He who] causes the night to cover the day. Verily, in all this there are messages indeed for people who think! |
| 13:4 وفي الارض قطع متجاورات وجنات من اعناب وزرع ونخيل صنوان وغير صنوان يسقى بماء واحد ونفضل بعضها على بعض في الاكل ان في ذلك لايات لقوم يعقلون |
| |
|
| Transliteration | Wafee al-ardi qitaAAun mutajawiratun wajannatun min aAAnabin wazarAAun wanakheelun sinwanun waghayru sinwanin yusqa bima-in wahidin wanufaddilu baAAdaha AAala baAAdin fee alokuli inna fee thalika laayatin liqawmin yaAAqiloona |
| Literal | And in the earth/Planet Earth (are) parts/portions (sections) neighboring each other, and treed gardens/paradises from grapes and plants/crops and palm trees' off shoots from a single root and without off shoots from a single root being given drink/irrigated with one water, and We prefer/favour some/part of it over some/part, in the food/fruits, that in that (are) evidences/signs (E) to a nation reasoning/comprehending . |
| |
|
| Yusuf Ali | And in the earth are tracts (diverse though) neighbouring, and gardens of vines and fields sown with corn, and palm trees - growing out of single roots or otherwise: watered with the same water, yet some of them We make more excellent than others to eat. Behold, verily in these things there are signs for those who understand! |
| Pickthal | And in the Earth are neighbouring tracts, vineyards and ploughed lands, and date-palms, like and unlike, which are watered with one water. And we have made some of them to excel others in fruit. Lo! herein verily are portents for people who have sense. |
| Arberry | And on the earth are tracts neighbouring each to each, and gardens of vines, and fields sown, and palms in pairs, and palms single, watered with one water; and some of them We prefer in produce above others. Surely in that are signs for a people who understand. |
| Shakir | And in the earth there are tracts side by side and gardens of grapes and corn and palm trees having one root and (others) having distinct roots-- they are watered with one water, and We make some of them excel others in fruit; most surely there are signs in this for a people who understand. |
| Sarwar | In the earth there are adjacent pieces of land, vineyards, farms, date-palms of single and many roots which are all watered by the same water. We have made some yield a better food than others. All this is evidence (of the existence of God) for the people who understand. |
| Khalifa | On earth, there are adjacent lots that produce orchards of grapes, crops, palm trees - dioecious and non-dioecious. Although they are irrigated with the same water, we prefer some of them over others in eating. These are solid proofs for people who understand. |
| Hilali/Khan | And in the earth are neighbouring tracts, and gardens of vines, and green crops (fields etc.), and date-palms, growing out two or three from a single stem root, or otherwise (one stem root for every palm ), watered with the same water, yet some of them We make more excellent than others to eat. Verily, in these things, there are Ayat (proofs, evidences, lessons, signs) for the people who understand. |
| H/K/Saheeh | And within the land are neighboring plots and gardens of grapevines and crops and palm trees, [growing] several from a root or otherwise, watered with one water; but We make some of them exceed others in [quality of] fruit. Indeed in that are signs for a people who reason. |
| Malik | In the earth there are tracts side by side: gardens of grapes, cornfields and palm trees with single and double trunks - they are all watered with the same water, yet we make some of them excel others in taste. Surely in this, there are signs for people who use their common sense.[4] |
| QXP | And, on earth are many lots and tracts of land in proximity, yet widely differing from one another in composition and quality. On it, there are vineyards, and fields of grain, date and palm-trees, growing in clusters or standing alone. All of them are watered by the same water and yet, We have made some of them excel others in fruit. Verily, in all this there are Messages for people who use sense. |
| Maulana Ali | And in the earth are tracts side by side, and gardens of vines, and corn, and palm-trees growing from one root and distinct roots -- they are watered with one water; and We make some of them to excel others in fruit. Surely there are signs in this for a people who understand. |
| Free Minds | And on Earth are neighbouring pieces of land with gardens of grape and plants and palm trees, some of which may be twin sharing the same root, or single, even though they are being watered with the same water source; and We make preference for some of them over others in what they consume. In that are signs for a people who comprehend. |
| Qaribullah | And in the land, there are adjoining plots, gardens of vines, sown fields and palmtrees in pairs and single that are watered with one water, yet We make some excel others in produce. Surely, in that are signs for a nation who understand. |
| |
|
| George Sale | And in the earth are tracts of land of different natures, though bordering on each other; and also vineyards, and seeds, and palm-trees springing several from the same root, and singly from distinct roots. They are watered with the same water, yet We render some of them more excellent than others to eat. Herein are surely signs unto people who understand. |
| JM Rodwell | And on the earth hard by each other are its various portions: gardens of grapes and corn, and palm trees single or clustered. Though watered by the same water, yet some make we more excellent as food than other: Verily in all this are signs for those who u |
| |
|
| Asad | And there are on earth [many] tracts of land close by one another [and yet widely differing from one another']; and [there are on it] vinyards, and fields of grain, and date-palms growing in clusters from one root or standing alone,9 [all] watered with the same water: and yet, some of them have We favoured above others by way of the food [which they provide for man and beast].'° Verily, in all this there are messages indeed for people who use their reason! |
| 13:5 وان تعجب فعجب قولهم ءاذا كنا ترابا أئنا لفي خلق جديد اولئك الذين كفروا بربهم واولئك الاغلال في اعناقهم واولئك اصحاب النار هم فيها خالدون |
| |
|
| Transliteration | Wa-in taAAjab faAAajabun qawluhum a-itha kunna turaban a-inna lafee khalqin jadeedin ola-ika allatheena kafaroo birabbihim waola-ika al-aghlalu fee aAAnaqihim waola-ika as-habu alnnari hum feeha khalidoona |
| Literal | And if you be astonished, so their saying/opinion and belief (is a) wonderment/astonishment/ surprise: "Is it that if we were dust/earth are we (to be) in (E) (a) new creation ?" Those are those who disbelieved with their Lord, and those, the leather or iron collars or handcuffs (will be) in their necks, and those are the fire's owners/company/friends, they are in it immortally/eternally . |
| |
|
| Yusuf Ali | If thou dost marvel (at their want of faith), strange is their saying: "When we are (actually) dust, shall we indeed then be in a creation renewed?" They are those who deny their Lord! They are those round whose necks will be yokes (of servitude): they will be Companions of the Fire, to dwell therein (for aye)! |
| Pickthal | And if thou wonderest, then wondrous is their saying: When we are dust, are we then forsooth (to be raised) in a new creation? Such are they who disbelieve in their Lord; such have carcans on their necks; such are rightful owners of the Fire, they will abide therein. |
| Arberry | If thou wouldst wonder, surely wonderful is their saying, 'What, when we are dust shall we indeed then be raised up again in new creation?' Those are they that disbelieve in their Lord; those -- on their necks are fetters; those shall be the inhabitants of the Fire, therein dwelling forever. |
| Shakir | And if you would wonder, then wondrous is their saying: What! when we are dust, shall we then certainly be in a new creation? These are they who disbelieve in their Lord, and these have chains on their necks, and they are the inmates of the fire; in it they shall abide. |
| Sarwar | If there is anything to make you wonder, it would be the words of those who say, "When we become dust, shall we be brought back to life again?" They are disbelievers in their Lord and will wear heavy fetters around their necks. They are the dwellers of the hell fire wherein they will live forever. |
| Khalifa | If you ever wonder, the real wonder is their saying: "After we turn into dust, do we get recreated anew?" These are the ones who have disbelieved in their Lord. These are the ones who have incurred shackles around their necks. These are the ones who have incurred Hell, wherein they abide forever. |
| Hilali/Khan | And if you (O Muhammad SAW) wonder (at these polytheists who deny your message of Islamic Monotheism and have taken besides Allah others for worship who can neither harm nor benefit), then wondrous is their saying: "When we are dust, shall we indeed then be (raised) in a new creation?" They are those who disbelieve in their Lord! They are those who will have iron chains tying their hands to their necks. They will be dwellers of the Fire to abide therein. |
| H/K/Saheeh | And if you are astonished, [O Muúammad] then astonishing is their saying, "When we are dust, will we indeed be [brought] into a new creation?" Those are the ones who have disbelieved in their Lord, and those will have shackles upon their necks, and those are the companions of the Fire; they will abide therein eternally. |
| Malik | Now, if there is anything that seems strange, then strange is their saying: "What! When we will become dust, could we then be raised to a new life again?" They are the people who have denied their Lord, they are the ones who will have yokes around their necks and they are the ones who will be the inmates of Hellfire to live therein forever.[5] |
| QXP | If you wonder, then wondrous is their saying, "What! After we have become dust, shall we indeed be restored to life in a new act of creation?" It is they who are bent upon denying their Sustainer. As a result, it is they who carry the shackles of their own making around their necks. And it is they who are destined for the Fire, therein to abide. |
| Maulana Ali | And if thou wonderest, then wondrous is their saying: When we are dust, shall we then be raised in a new creation? These are they who disbelieve in their Lord, and these have chains on their necks, and they are the companions of the Fire; in it they will abide. |
| Free Minds | And if you are surprised, then what is more surprising is their saying: "Can it be that when we are dust, we will be created anew!" These are the ones who rejected their Lord, and they will have chains around their necks, and they are the dwellers of the Fire, in it they will abide. |
| Qaribullah | If you would wonder, then wondrous is their saying: 'When we are dust, shall we be raised to life again, a new creation? ' Such are those who disbelieve in their Lord. Their necks shall be fettered. They shall be the inhabitants of the Fire, in it they shall live for ever. |
| |
|
| George Sale | If thou dost wonder at the infidels denying the resurrection, surely wonderful is their saying, after We shall have been reduced to dust, shall We be restored in a new creature? These are they who believe not in their Lord; these shall have collars on their necks, and these shall be the inhabitants of hell fire: Therein shall they abide for ever. |
| JM Rodwell | If ever thou dost marvel, marvellous surely is their saying, "What! when we have become dust, shall we be restored in a new creation?" |
| |
|
| Asad | BUT IF thou art amazed [at the marvels of God's metonymical sense of this word, "above" all that exists). To my mind, it is the second of these three meanings of samawat to which the 'above verse refers: namely, to the spatial universe in which all aggregations of matter - be they planets, stars, nebulae or galaxies - are, as it were, "suspended" in space within a system of unceasing motion determined by centrifugal forces and mutual, gravitational attraction. AR-RA' D SORAH creation], amazing, too, is their saying, "What! After we have become dust, shall we indeed be [restored to life] in a new act .of creation?" It is they who [thus show that they] are bent on denying their Sustainer; 'Z and it is they who carry the shackles [of their own making] around their necks;" and it is they who are destined for the fire, therein to abide. |
| 13:6 ويستعجلونك بالسيئة قبل الحسنة وقد خلت من قبلهم المثلات وان ربك لذو مغفرة للناس على ظلمهم وان ربك لشديد العقاب |
| |
|
| Transliteration | WayastaAAjiloonaka bialssayyi-ati qabla alhasanati waqad khalat min qablihimu almathulatu wa-inna rabbaka lathoo maghfiratin lilnnasi AAala thulmihim wa-inna rabbaka lashadeedu alAAiqabi |
| Literal | And they hurry/hasten you with the sin/crime (harm) before the good/goodness, and the punishments and tortures had passed from before them, and that your Lord (is owner) of mercy to the people, on (for) their injustice/oppression, and that your Lord (is) strong (E) (severe in) the punishment. |
| |
|
| Yusuf Ali | They ask thee to hasten on the evil in preference to the good: Yet have come to pass, before them, (many) exemplary punishments! But verily thy Lord is full of forgiveness for mankind for their wrong-doing, and verily thy Lord is (also) strict in punishment. |
| Pickthal | And they bid thee hasten on the evil rather than the good, when exemplary punishments have indeed occurred before them. But lo! thy Lord is rich in pardon for mankind despite their wrong, and lo! thy Lord is strong in punishment. |
| Arberry | They would have thee hasten the evil ere the good; yet there have passed away before them examples. Thy Lord is forgiving to men, for all their evil-doing, and thy Lord is terrible in retribution. |
| Shakir | And they ask you to hasten on the evil before the good, and indeed there have been exemplary punishments before them; and most surely your Lord is the Lord of forgiveness to people, notwithstanding their injustice; and most surely your Lord is severe in requiting (evil). |
| Sarwar | They ask you to bring upon them punishment before they ask you for mercy. Such punishments were already brought upon the people who lived before them. Your Lord, certainly, has forgiveness for the injustice of the people. He is also stern in His retribution. |
| Khalifa | They challenge you to bring doom upon them, rather than turning righteous! Sufficient precedents have been set for them in the past. Indeed, your Lord is full of forgiveness towards the people, in spite of their transgressions, and your Lord is also strict in enforcing retribution. |
| Hilali/Khan | They ask you to hasten the evil before the good, yet (many) exemplary punishments have indeed occurred before them. But verily, your Lord is full of Forgiveness for mankind inspite of their wrong-doing. And verily, your Lord is (also) Severe in punishment. |
| H/K/Saheeh | They impatiently urge you to bring about evil before good, while there has already occurred before them similar punishments [to what they demand]. And indeed, your Lord is full of forgiveness for the people despite their wrongdoing, and indeed, your Lord is severe in penalty. |
| Malik | They ask you to hasten on the evil rather than the good, although there have been instances of exemplary punishments before them. In fact your Lord is the Lord of Forgiveness to the people, notwithstanding their wrongdoing; and it is also the fact that your Lord is stern in retribution.[6] |
| QXP | (Instead of helping you establish and consolidate the Divine System on earth), they challenge you (O Prophet) to hasten the disaster that strikes nations when they ignore the Divine Values. Sufficient precedents have been set for them in the form of exemplary punishments to generations before them. Now, behold, your Lord is Full of forgiveness for people despite their wrongdoing. But, behold, your Lord is also Strict in retribution! (He has decreed the Law of Respite during which period people can safely mend their ways). |
| Maulana Ali | And they ask thee to hasten on the evil before the good and indeed there have been exemplary punishments before them. And surely thy Lord is full of forgiveness for mankind notwithstanding their iniquity. And surely thy Lord is Severe in requiting. |
| Free Minds | And they hasten towards you with sin before good, and the examples of those before them have already been given. Your Lord is with great forgiveness to mankind for their transgression, and your Lord is severe in retribution. |
| Qaribullah | They bid you to hasten the evil before the good, yet examples have passed away before them. Your Lord is Forgiving to people despite their evildoing; yet your Lord is Stern in retribution. |
| |
|
| George Sale | They will ask of thee to hasten evil rather than good: Although there have already been examples of the divine vengeance before them. Thy Lord is surely indued with indulgence towards men, notwithstanding their iniquity; but thy Lord is also severe in punishing. |
| JM Rodwell | These are they who in their Lord believe not: these! the collars shall be on their necks; and these shall be inmates of the fire, to abide therein for aye. |
| |
|
| Asad | And [since, O Prophet, they are bent on denying the truth,] they challenge thee to hasten the coming upon..them of evil instead of [hoping for] good'"although [they ought to know that] the exemplary punishments [which they now deride] have indeed come to pass before their time. Now, behold, thy Sustainer is full of forgiveness unto men despite all their evildoing:" but, behold, thy Sustainer is [also] truly severe in retribution! |
| 13:7 ويقول الذين كفروا لولا انزل عليه اية من ربه انما انت منذر ولكل قوم هاد |
| |
|
| Transliteration | Wayaqoolu allatheena kafaroo lawla onzila AAalayhi ayatun min rabbihi innama anta munthirun walikulli qawmin hadin |
| Literal | And those who disbelieved say: "If only a verse/evidence/sign were descended on him from his Lord." But you are (a) warner/giver of notice, and to each nation (is) a guide. |
| |
|
| Yusuf Ali | And the Unbelievers say: "Why is not a sign sent down to him from his Lord?" But thou art truly a warner, and to every people a guide. |
| Pickthal | Those who disbelieve say: If only some portent were sent down upon him from his Lord! Thou art a warner only, and for every folk a guide. |
| Arberry | The unbelievers say, 'Why has a sign not been sent down upon him from his Lord?' Thou art only a warner, and a guide to every people. |
| Shakir | And those who disbelieve say: Why has not a sign been sent down upon him from his Lord? You are only a warner and (there is) a guide for every people. |
| Sarwar | The unbelievers say, "Why has God not sent him, (Muhammad), some miracles." (Muhammad), you are only a warner. For every nation there is a guide. |
| Khalifa | Those who disbelieved say, "If only a miracle could come down to him from his Lord (we will then believe)." You are simply a warner - every community receives a guiding teacher. |
| Hilali/Khan | And the disbelievers say: "Why is not a sign sent down to him from his Lord?" You are only a warner, and to every people there is a guide. |
| H/K/Saheeh | And those who disbelieved say, "Why has a sign not been sent down to him from his Lord?" You are only a warner, and for every people is a guide. |
| Malik | The unbelievers say: "Why is not a sign sent down to him (Muhammad) from his Lord?" You are nothing but a Warner and every nation was assigned a guide.[7] |
| QXP | The rejecters of the Truth keep complaining, "Why has no miracle ever been bestowed upon him from his Lord?" You (O Prophet) are but a Warner for every nation there is and ever will be. (The Perfect Divine Guidance through the Prophet shall be preserved in the form of the Qur'an for all times and all peoples (6:34), (6:91), (6:116), (10:64), (15:9), (18:27), (41:53), (75:16-19). And his prime duty is to counsel mankind that false individual or collective systems of life only end up in disaster). |
| Maulana Ali | And those who disbelieve say: Why has not a sign been sent down to him from his Lord? Thou art only a Wagner and for every people a guide. |
| Free Minds | And those who reject Say: "If only a sign was sent down to him from his Lord." You are but a warner, and to every nation is a guide. |
| Qaribullah | The unbelievers say: 'Why has no sign been sent down to him from his Lord? ' You are only a warner, and there is a guide for every nation. |
| |
|
| George Sale | The infidels say, unless a sign be sent down unto him from his Lord, we will not believe. Thou art commissioned to be a preacher only, and not a worker of miracles: And unto every people hath a director been appointed. |
| JM Rodwell | To hasten evil rather than good will they challenge thee: but, before their time have been like examples. Full, truly, of mercy is thy Lord unto men, despite their sins; but verily, thy Lord is right vehement to punish. |
| |
|
| Asad | However, they who are bent on denying the truth [refuse to believe and] say, "Why has no miraculous sign ever been bestowed on him from on high by his Sustainer?"16 [But] thou art only a warmer; and [in God] all people have a guide." |
| 13:8 الله يعلم ماتحمل كل انثى وماتغيض الارحام وماتزداد وكل شئ عنده بمقدار |
| |
|
| Transliteration | Allahu yaAAlamu ma tahmilu kullu ontha wama tagheedu al-arhamu wama tazdadu wakullu shay-in AAindahu bimiqdarin |
| Literal | God knows what each female conceives/(is) pregnant with and what the wombs/uteruses miscarries and what it increases/exceeds, and every thing at Him (is) with a value/measure. |
| |
|
| Yusuf Ali | Allah doth know what every female (womb) doth bear, by how much the wombs fall short (of their time or number) or do exceed. Every single thing is before His sight, in (due) proportion. |
| Pickthal | Allah knoweth that which every female beareth and that which the wombs absorb and that which they grow. And everything with Him is measured. |
| Arberry | God knows what every female bears, and the wombs' shrinking and swelling; everything with Him has its measure -- |
| Shakir | Allah knows what every female bears, and that of which the wombs fall short of completion and that in which they increase; and there is a measure with Him of everything. |
| Sarwar | God knows well what every female conceives. He knows what the wombs spoil and dispose of. In His plans everything has been designed proportionately. |
| Khalifa | GOD knows what every female bears, and what every womb releases, or gains. Everything He does is perfectly measured. |
| Hilali/Khan | Allah knows what every female bears, and by how much the wombs fall short (of their time or number) or exceed. Everything with Him is in (due) proportion. |
| H/K/Saheeh | Allah knows what every female carries and what the wombs lose [prematurely] or exceed. And everything with Him is by due measure. |
| Malik | Allah knows what every female bears in her womb. He is fully aware of what decrease or increase (miscarriage or a long wait) takes place in the womb. Everything has a due measure with Him.[8] |
| QXP | Allah knows what any female bears, and what decrease or increase takes place in the womb. Everything has a due measure with Him. (Allah's Guidance is a Mercy to humanity. You may liken it to the nourishment of the embryo in the evolving environment of the womb. The embryo lodges in security and its needs are met in a timely fashion and in perfect balance. Then it comes to the world ready to thrive. This is how the Divine System, when established in a society, nourishes the individual). |
| Maulana Ali | Allah knows what every female bears, and that of which the wombs fall short of completion and that which they grow. And everything with Him has a measure. |
| Free Minds | God knows what every female carries, and how short her pregnancy or how long. And everything with Him is measured. |
| Qaribullah | Allah knows what every female bears, and what shrinks and swells the womb. And everything with Him has its measure. |
| |
|
| George Sale | God knoweth what every female beareth in her womb; and what the wombs want or exceed of their due time, or number of young. With him is every thing regulated according to a determined measure. |
| JM Rodwell | And they who believe not say: "If a sign from his Lord be not sent down to him . . . !" Thou art a warner only. And every people hath its guide. |
| |
|
| Asad | God knows what any female bears [in her womb], and by how much the wombs may fall short [in gestation], and by how much they may increase [the average period]:'8 for with Him everything is [created] in accordance with its scope and purpose.' |
| 13:9 عالم الغيب والشهادة الكبير المتعال |
| |
|
| Transliteration | AAalimu alghaybi waalshshahadati alkabeeru almutaAAali |
| Literal | Knower (of) the unseen/hidden and the testimony/certification/presence, the great/exalted/revered, the most high, mighty, exalted and dignified. |
| |
|
| Yusuf Ali | He knoweth the unseen and that which is open: He is the Great, the Most High. |
| Pickthal | He is the Knower of the Invisible and the Visible, the Great, the High Exalted. |
| Arberry | the Knower of the unseen and the visible, the All-great, the All-exalted: |
| Shakir | The knower of the unseen and the seen, the Great, the Most High. |
| Sarwar | He knows all the unseen and seen. He is the most Great and High. |
| Khalifa | The Knower of all secrets and declarations; the Supreme, the Most High. |
| Hilali/Khan | All-Knower of the unseen and the seen, the Most Great, the Most High. |
| H/K/Saheeh | [He is] Knower of the unseen and the witnessed, the Grand, the Exalted. |
| Malik | He has perfect knowledge of both the visible and the invisible. He is the Great, the Most High.[9] |
| QXP | He has perfect Knowledge of the visible and the invisible. He is the Great, Most High. |
| Maulana Ali | The Knower of the unseen and the seen, the Great, the Most High. |
| Free Minds | The knower of the unseen and the seen, the Great, the most High. |
| Qaribullah | (He is) the Knower of the unseen and the seen, the Great, the Exalted. |
| |
|
| George Sale | He knoweth that which is hidden, and that which is revealed. He is the great, the most high. |
| JM Rodwell | God knoweth the burden of every female, and how much their wombs lessen and enlarge: with Him everything is by measure: |
| |
|
| Asad | He knows all that is beyond the reach of a created being's perception as well as all that can be witnessed by a creature's senses or mind2°-the Great One, the One far above anything that is or could ever be!" |
| 13:10 سواء منكم من اسر القول ومن جهر به ومن هو مستخف بالليل وسارب بالنهار |
| |
|
| Transliteration | Sawaon minkum man asarra alqawla waman jahara bihi waman huwa mustakhfin biallayli wasaribun bialnnahari |
| Literal | (It is) equal/alike from you who kept the saying/opinion and belief secret and who publicized/declared with it, and who he is hidden at the night and clear/open at the daytime. |
| |
|
| Yusuf Ali | It is the same (to Him) whether any of you conceal his speech or declare it openly; whether he lie hid by night or walk forth freely by day. |
| Pickthal | Alike of you is he who hideth the saying and he who noiseth it abroad, he who lurketh in the night and he who goeth freely in the daytime. |
| Arberry | Alike of you is he who conceals his -- saying, and he who proclaims it, he who hides himself in the night, and he who sallies by day; |
| Shakir | Alike (to Him) among you is he who conceals (his) words and he who speaks them openly, and he who hides himself by night and (who) goes forth by day. |
| Sarwar | It is all the same to Him whether you speak in secret or out loud, try to hide in the darkness of night or walk in the brightness of day. |
| Khalifa | It is the same whether you conceal your thoughts, or declare them, or hide in the darkness of the night, or act in the daylight. |
| Hilali/Khan | It is the same (to Him) whether any of you conceal his speech or declare it openly, whether he be hid by night or go forth freely by day. |
| H/K/Saheeh | It is the same [to Him] concerning you whether one conceals [his] speech or one publicizes it and whether one is hidden by night or conspicuous [among others] by day. |
| Malik | It is the same to Him whether any of you speak in secret or aloud, whether anyone hides under the darkness of night or walks about in broad daylight.[10] |
| QXP | It is all alike to Him whether any of you conceals his thoughts or declares them, and whether he seeks to hide under the cover of night or walks boldly in the light of day. |
| Maulana Ali | Alike (to Him) among you is he who conceals (the) word and he who speaks openly, and he who hides himself by night and (who) goes forth by day. |
| Free Minds | It is the same whether any of you openly declares what he says, or conceals it; whether he is hiding in the night or going openly in the day. |
| Qaribullah | Similar to yourself is he who conceals his saying, and he who proclaims it, he who hides himself in the night, and he who goes forth by day, |
| |
|
| George Sale | He among you who concealeth his words, and he who proclaimeth them in public; he also who seeketh to hide himself in the night, and he who goeth forth openly in the day, is equal in respect to the knowledge of God. |
| JM Rodwell | Knower of the Hidden and the Manifest! the Great! the Most High! |
| |
|
| Asad | It is all alike [to Him] whether any of you conceals his thought22 or brings it into the open, and whether he seeks to hide [his evil deeds] under the cover of night or walks [boldly].in the light of day," |
| 13:11 له معقبات من بين يديه ومن خلفه يحفظونه من امر الله ان الله لايغير مابقوم حتى يغيروا مابانفسهم واذا اراد الله بقوم سوءا فلا مرد له ومالهم من دونه من وال |
| |
|
| Transliteration | Lahu muAAaqqibatun min bayni yadayhi wamin khalfihi yahfathoonahu min amri Allahi inna Allaha la yughayyiru ma biqawmin hatta yughayyiroo ma bi-anfusihim wa-itha arada Allahu biqawmin soo-an fala maradda lahu wama lahum min doonihi min walin |
| Literal | For him (are) successive angels/glorifications from between his hands and from behind him they protect/guard him from God's order/command (punishment upon his nation's evil ones), that God does not change what (is) with a nation until they change what (is) with themselves, and if God willed/wanted bad/evil/harm with a nation, so (there is) no return (protection) to (from) it, and (there is) no (one) for them from other than Him from aguardian/victorior . |
| |
|
| Yusuf Ali | For each (such person) there are (angels) in succession, before and behind him: They guard him by command of Allah. Allah does not change a people's lot unless they change what is in their hearts. But when (once) Allah willeth a people's punishment, there can be no turning it back, nor will they find, besides Him, any to protect. |
| Pickthal | For him are angels ranged before him and behind him, who guard him by Allah's command. Lo! Allah changeth not the condition of a folk until they (first) change that which is in their hearts; and if Allah willeth misfortune for a folk there is none that can repel it, nor have they a defender beside Him. |
| Arberry | he has attendant angels, before him and behind him, watching over him by God's command. God changes not what is in a people, until they change what is in themselves. Whensover God desires evil for a people, there is no turning it back; apart from Him, they have no protector. |
| Shakir | For his sake there are angels following one another, before him and behind him, who guard him by Allah's commandment; surely Allah does not change the condition of a people until they change their own condition; and when Allah intends evil to a people, there is no averting it, and besides Him they have no protector. |
| Sarwar | Everyone is guarded and protected on all sides by the order of God. God does not change the condition of a nation unless it changes what is in its heart. When God wants to punish a people, there is no way to escape from it and no one besides God will protect them from it. |
| Khalifa | Shifts (of angels) take turns, staying with each one of you - they are in front of you and behind you. They stay with you, and guard you in accordance with GOD's commands. Thus, GOD does not change the condition of any people unless they themselves make the decision to change. If GOD wills any hardship for any people, no force can stop it. For they have none beside Him as Lord and Master. |
| Hilali/Khan | For each (person), there are angels in succession, before and behind him. They guard him by the Command of Allah. Verily! Allah will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allah). But when Allah wills a peoples punishment, there can be no turning back of it, and they will find besides Him no protector. |
| H/K/Saheeh | For each one are successive [angels] before and behind him who protect him by the decree of Allah. Indeed, Allah will not change the condition of a people until they change what is in themselves. And when Allah intends for a people ill, there is no repelling it. And there is not for them besides Him any patron. |
| Malik | Each person has been assigned guardian angels before him and behind him, who watch him by the command of Allah. The fact is that Allah never changes the condition of a people until they intend to change it themselves. If Allah wants to afflict a people with misfortune, none can ward it off, nor they can find any protector besides Him.[11] |
| QXP | A person may think that he has helpers, perceptible (wealth etc) and imperceptible (status etc) that could preserve him from Allah's Requital. But the Law of Requital applies to individuals and nations. Verily, Allah never changes a nation's condition unless they change their inner selves (8:53). And when nations suffer Allah's Requital for their actions, there is none that can repel it, nor do they have a defender outside His Laws. |
| Maulana Ali | For him are (angels) guarding the consequences (of his deeds), before him and behind him, who guard him by Allah’s command. Surely Allah changes not the condition of a people, until they change their own condition. And when Allah intends evil to a people, there is no averting it, and besides Him they have no protector. |
| Free Minds | Present with him and behind him are retainers, they guard him by God's command. God is not to change what is in a people until they change what is within themselves. And if God wanted to harm a people, then there is no turning Him back, nor will they have any protector against Him. |
| Qaribullah | he has attendant angels before him and behind him, who, by the Command of Allah watch over him. Allah does not change what is in a nation unless they change what is in themselves. Whenever Allah wants evil for a nation, none can ward it off. Other than Him, they have no guardian. |
| |
|
| George Sale | Each of them hath angels mutually succeeding each other, before him, and behind him; they watch him by the command of God. Verily God will not change his grace which is in men, until they change the disposition in their souls by sin. When God willeth evil on a people, there shall be none to avert it; neither shall they have any protector beside Him. |
| JM Rodwell | Alike to Him is that person among you who concealeth his words, and he that telleth them abroad: he who hideth him in the night, and he who cometh forth in the day. |
| |
|
| Asad | [thinking that] he has hosts of helpers-both such as can be perceived by him and such as are hidden from him"-that could preserve him from whatever my rendering. According to Zamakhshari, this interpretation is further strengthened by the subsequent reference to God's omniscience. in the sense of "an idea", irrespective of whether it is expressed in actual words (as a statement, an assertion, a formulated doctrine, etc.) or merely conceived in the mind (e.g., an opinion, a view, or a connected set of ideas). Since in the above verse this term obviously refers to unspoken thoughts, I have rendered it accordingly. AR-RA' D SORAH God may have willed.' Verily, God does not change men's condition unless they change their inner selves ;26 and when God wills people to suffer evil [in consequence of their . own evil deeds], there is none who could avert it: for they have none who could protect them from Him. |
| 13:12 هو الذي يريكم البرق خوفا وطمعا وينشئ السحاب الثقال |
| |
|
| Transliteration | Huwa allathee yureekumu albarqa khawfan watamaAAan wayunshi-o alssahaba alththiqala |
| Literal | He is who shows you the lightning frightfully and desiring/coveting , and He creates/develops the clouds, the heavy/loaded. |
| |
|
| Yusuf Ali | It is He Who doth show you the lightning, by way both of fear and of hope: It is He Who doth raise up the clouds, heavy with (fertilising) rain! |
| Pickthal | He it is Who showeth you the lightning, a fear and a hope, and raiseth the heavy clouds. |
| Arberry | It is He who shows you the lightning, for fear and hope, and produces the heavy clouds; |
| Shakir | He it is Who shows you the lightning causing fear and hope and (Who) brings up the heavy cloud. |
| Sarwar | It is God who flashes lightning to frighten you and to give you hope. It is He who forms the heavy clouds. |
| Khalifa | He is the One who shows you the lightning as a source of fear, as well as hope, and He initiates the loaded clouds. |
| Hilali/Khan | It is He who shows you the lightning, as a fear (for travellers) and as a hope (for those who wait for rain). And it is He Who brings up (or originates) the clouds, heavy (with water). |
| H/K/Saheeh | It is He who shows you lightening, [causing] fear and aspiration, and generates the heavy clouds. |
| Malik | He is the One Who shows you lightning, which causes fear and hope, and brings up heavy clouds.[12] |
| QXP | He it is Who displays before you the lightning, to cause fear and hope, and initiates heavy clouds. (Similarly, the Light of Guidance brings to you the warning and a good tiding.) |
| Maulana Ali | He it is Who shows you the lightning causing fear and hope and (Who) brings up the heavy cloud. |
| Free Minds | He is the One who shows you the lightning, giving you fear and hope. And He establishes the heavy clouds. |
| Qaribullah | It is He who shows you the lightning, for fear and hope, and Who produces laden clouds. |
| |
|
| George Sale | It is He who causeth the lightening to appear unto you, to strike fear, and to raise hope, and Who formeth the pregnant clouds. |
| JM Rodwell | Each hath a succession of Angels before him and behind him, who watch over him by God's behest. Verily, God will not change his gifts to men, till they change what is in themselves: and when God willeth evil unto men, there is none can turn it away, nor ha |
| |
|
| Asad | HE IT IS who displays before you the lightning, to give rise to [both] fear and hope,' and calls heavy clouds into being; |
| 13:13 ويسبح الرعد بحمده والملائكة من خيفته ويرسل الصواعق فيصيب بها من يشاء وهم يجادلون في الله وهو شديد المحال |
| |
|
| Transliteration | Wayusabbihu alrraAAdu bihamdihi waalmala-ikatu min kheefatihi wayursilu alssawaAAiqa fayuseebu biha man yashao wahum yujadiloona fee Allahi wahuwa shadeedu almihali |
| Literal | And the thunder praises/glorifies with His gratitude/thanks , and the angels from fearing Him, and He sends the fires falling from the sky accompanied by thunderous noise/death , so He strikes/hits with it whom He wills/wants, and (while) they argue/dispute in God, and He is strong (severe), the impenetrable/powerful, and mighty . |
| |
|
| Yusuf Ali | Nay, thunder repeateth His praises, and so do the angels, with awe: He flingeth the loud-voiced thunder-bolts, and therewith He striketh whomsoever He will..yet these (are the men) who (dare to) dispute about Allah, with the strength of His power (supreme)! |
| Pickthal | The thunder hymneth His praise and (so do) the angels for awe of Him. He launcheth the thunderbolts and smiteth with them whom He will while they dispute (in doubt) concerning Allah, and He is mighty in wrath. |
| Arberry | the thunder proclaims. His praise, and the angels, in awe of Him. He looses the thunderbolts, and smites with them whomsoever He will; yet they dispute about God, who is mighty in power. |
| Shakir | And the thunder declares His glory with His praise, and the angels too for awe of Him; and He sends the thunderbolts and smites with them whom He pleases, yet they dispute concerning Allah, and He is mighty in prowess. |
| Sarwar | Both the thunder and the angels glorify Him and out of His fear always praise Him. He sends down thunder-bolts to strike whomever He wants, while they are busy arguing about the existence of God. His punishment is stern. |
| Khalifa | The thunder praises His glory, and so do the angels, out of reverence for Him. He sends the lightning bolts, which strike in accordance with His will. Yet, they argue about GOD, though His power is awesome. |
| Hilali/Khan | And Ar-Rad (thunder) glorifies and praises Him, and so do the angels because of His Awe, He sends the thunderbolts, and therewith He strikes whom He wills, yet they (disbelievers) dispute about Allah. And He is Mighty in strength and Severe in punishment. |
| H/K/Saheeh | And the thunder exalts [Allah] with praise of Him and the angels [as well] from fear of Him and He sends thunderbolts and strikes therewith whom He wills while they dispute about Allah; and He is severe in assault. |
| Malik | The thunder declares His glory with His praises and so do the angels with awe. He sends thunderbolts and smites with them whomever He wants. Yet these unbelievers dispute concerning Allah; He is mighty in strength.[13] |
| QXP | And the thunder and the (other) angels strive to glorify Him by carrying out their duties in awe of Him. And He it is Whose physical Laws let loose the thunderbolt to strike the earth. And yet they stubbornly argue about Allah's Laws (and fall for superstitions). Though Awesome He is in Power! |
| Maulana Ali | And the thunder celebrates His praise, and the angels too for awe of Him. And He sends the thunderbolts and smites with them whom He pleases, yet they dispute concerning Allah, and He is Mighty in prowess. |
| Free Minds | And the thunder glorifies with His praise, and the Angels are in awe of Him, and He sends the thunderbolts, and strikes with it whom He will. Yet they are still arguing regarding God, while He is severe in punishment. |
| Qaribullah | The thunder exalts His praise, and so are the angels are in awe of Him. He looses the thunderbolts and smites whosoever He will. Yet they dispute about Allah who is Mighty in power. |
| |
|
| George Sale | The thunder celebrateth his praise, and the angels also, for fear of Him. He sendeth his thunderbolts, and striketh therewith whom He pleaseth, while they dispute concerning God; for He is mighty in power. |
| JM Rodwell | He it is who maketh the lightning to shine unto you; for fear and hope: and who bringeth up the laden clouds. |
| |
|
| Asad | and the thunder extols His limitless glory and praises Him, and [so do] the angels, in awe of Him; and He [it is who] lets loose the thunderbolts and strikes with them whom He wills. And yet, they stubbornly argue about God,28 notwithstanding [all evidence] that He alone has the power to contrive whatever His unfathomable wisdom wills!' |
| 13:14 له دعوة الحق والذين يدعون من دونه لايستجيبون لهم بشئ الا كباسط كفيه الى الماء ليبلغ فاه وماهو ببالغه ومادعاء الكافرين الا في ضلال |
| |
|
| Transliteration | Lahu daAAwatu alhaqqi waallatheena yadAAoona min doonihi la yastajeeboona lahum bishay-in illa kabasiti kaffayhi ila alma-i liyablugha fahu wama huwa bibalighihi wama duAAao alkafireena illa fee dalalin |
| Literal | For Him (is) the truth's call/request/prayer, and those who call from (to) other than Him, they do not answer/reply to them from a thing, except as (who) spreads/extends his two palms to the water to reach his mouth, and he is not with reaching it, and the disbeliever's call/prayer is not except in misguidance. |
| |
|
| Yusuf Ali | For Him (alone) is prayer in Truth: any others that they call upon besides Him hear them no more than if they were to stretch forth their hands for water to reach their mouths but it reaches them not: for the prayer of those without Faith is nothing but (futile) wandering (in the mind). |
| Pickthal | Unto Him is the real prayer. Those unto whom they pray beside Allah respond to them not at all, save as (is the response to) one who stretcheth forth his hands toward water (asking) that it may come unto his mouth, and it will never reach it. The prayer of disbelievers goeth (far) astray. |
| Arberry | To Him is the call of truth; and those upon whom they call, apart from Him, answer them nothing, but it is as a man who stretches out his hands to water that it may reach his mouth, and it reaches it not. The prayer of the unbelievers goes only astray. |
| Shakir | To Him is due the true prayer; and those whom they pray to besides Allah give them no answer, but (they are) like one who stretches forth his two hands towards water that it may reach his mouth, but it will not reach it; and the prayer of the unbelievers is only in error. |
| Sarwar | Prayer to Him is the true prayer. Those to whom they pray instead of God will answer none of their prayers. It is as though one stretches his hands out to the water that can never reach his mouth. The prayers of the unbelievers will get nowhere. |
| Khalifa | Imploring Him is the only legitimate supplication, while the idols they implore beside Him cannot ever respond. Thus, they are like those who stretch their hands to the water, but nothing reaches their mouths. The supplications of the disbelievers are in vain. |
| Hilali/Khan | For Him (Alone) is the Word of Truth (i.e. none has the right to be worshipped but He). And those whom they (polytheists and disbelievers) invoke, answer them no more than one who stretches forth his hand (at the edge of a deep well) for water to reach his mouth, but it reaches him not, and the invocation of the disbelievers is nothing but an error (i.e. of no use). |
| H/K/Saheeh | To Him [alone] is the supplication of truth. And those they call upon besides Him do not respond to them with a thing, except as one who stretches his hands toward water [from afar, calling it] to reach his mouth, but it will not reach it [thus]. And the supplication of the disbelievers is not but in error [i.e. futility]. |
| Malik | Praying to Him Alone is the right thing. The other deities they pray to, besides Him, cannot answer their prayers. They are like a man who stretches forth his hands to the water and asks it to reach his mouth. It cannot reach his mouth this way; likewise the prayer of the unbelievers is nothing but a fruitless effort.[14] |
| QXP | Calling upon, and working in line with His Laws yield solid results. Those unto whom they call besides Allah, respond to them not at all. Thus they are like those who stretch their hands to the water which is not there. So nothing reaches their mouths. Hence, the prayer of the deniers of the Divine Laws is but vain prayer (4:123). |
| Maulana Ali | To Him is due the true prayer. And those to whom they pray besides Him give them no answer, but (they are) like one who stretches forth his two hands towards water that I may reach his mouth, but it will not reach it. And the prayer of the disbelievers is only wasted. |
| Free Minds | To Him is the call of truth. And those who are called on besides Him, they will not respond to them in anything; like one who places his hands openly in the water to drink, but it never reaches his mouth. The call of the rejecters is nothing but in misguidance. |
| Qaribullah | To Him is the Call of truth. Those to whom they call, other than Him, give them no answer. They are like he who stretches out his hands to the water and bids it rise to his mouth, it does not reach it! The prayers of the unbelievers goes astray. |
| |
|
| George Sale | It is He who ought of right to be invoked; and the idols which they invoke besides Him, shall not hear them at all; otherwise than as he is heard, who stretcheth forth his hands to the water that it may ascend to his mouth, when it cannot ascend thither: The supplication of the unbelievers is utterly erroneous. |
| JM Rodwell | And the THUNDER uttereth his praise, and the Angels also, for awe of Him: and he sendeth his bolts and smiteth with them whom he will while they are wrangling about God! Mighty is he in prowess. |
| |
|
| Asad | Unto Him [alone] is due all prayer aiming at the Ultimate Truth,'° since those [other beings or powers] whom men invoke instead of God 31 cannot respond to them in any way - [so that he who invokes them is] but like one who stretches his open hands3Z towards water, [hoping] that it will reach his mouth, the while it never reaches him. Hence, the prayer of those who deny the truth amounts to no more than losing oneself in grievous error. |
| 13:15 ولله يسجد من في السماوات والارض طوعا وكرها وظلالهم بالغدو والاصال |
| |
|
| Transliteration | Walillahi yasjudu man fee alssamawati waal-ardi tawAAan wakarhan wathilaluhum bialghuduwwi waal-asali |
| Literal | And to God, prostrate what (are) in the skies/space and the earth/Planet Earth voluntarily and involuntarily/forcefully , and their shadow/glory at the early morning and the evening to sunsets. |
| |
|
| Yusuf Ali | Whatever beings there are in the heavens and the earth do prostrate themselves to Allah (Acknowledging subjection),- with good-will or in spite of themselves: so do their shadows in the morning and evenings. |
| Pickthal | And unto Allah falleth prostrate whosoever is in the heavens and the earth, willingly or unwillingly, as do their shadows in the morning and the evening hours. |
| Arberry | To God bow all who are in the heavens and the earth, willingly or unwillingly, as do their shadows also in the mornings and the evenings. |
| Shakir | And whoever is in the heavens and the earth makes obeisance to Allah only, willingly and unwillingly, and their shadows too at morn and eve. |
| Sarwar | All in the heavens and the earth prostrate themselves before God, either of their own free will or by force, just as do their shadows in the mornings and evenings. |
| Khalifa | To GOD prostrates everyone in the heavens and the earth, willingly or unwillingly, and so do their shadows in the mornings and the evenings. |
| Hilali/Khan | And unto Allah (Alone) falls in prostration whoever is in the heavens and the earth, willingly or unwillingly, and so do their shadows in the mornings and in the afternoons. |
| H/K/Saheeh | And to Allah prostrates whoever is within the heavens and the earth, willingly or by compulsion, and their shadows [as well] in the mornings and the afternoons. |
| Malik | Whatever is in the heavens and the earth do prostrate before Allah Alone willingly or unwillingly, and so do their shadows in the mornings and evenings.[15] |
| QXP | And before Allah bow, willingly or unwillingly, all beings that are in the heavens and earth, as do their shadows in the mornings and evenings (3:82), (41:11). |
| Maulana Ali | And whoever is in the heavens and the earth makes obeisance to Allah only, willingly and unwillingly, and their shadows, too, at morn and eve. |
| Free Minds | And to God submit all who are in the heavens and the Earth, willingly and unwillingly, as do their shadows in the morning and the evening. |
| Qaribullah | All who dwell in the heavens and earth shall prostrate themselves before Allah, either willingly or unwillingly; as do their shadows in the mornings and evenings. |
| |
|
| George Sale | Whatsoever is in heaven and on earth worshippeth God, voluntarily or of force; and their shadows also, morning and evening. |
| JM Rodwell | Prayer is His of right: but these deities to whom they pray beside Him give them no answer, otherwise than as he is answered who stretcheth forth his hands to the water that it may reach his mouth, when it cannot reach it! The prayer of the Infidels only w |
| |
|
| Asad | And before God prostrate themselves, willingly or unwillingly, all [things and beings] that are in the heavens and on earth," as do their shadows in the mornings and the evenings.3° |
| 13:16 قل من رب السماوات والارض قل الله قل افاتخذتم من دونه اولياء لايملكون لانفسهم نفعا ولاضرا قل هل يستوي الاعمى والبصير ام هل تستوي الظلمات والنور ام جعلوا لله شركاء خلقوا كخلقه فتشابه الخلق عليهم قل الله خالق كل شئ وهو الواحد القهار |
| |
|
| Transliteration | Qul man rabbu alssamawati waal-ardi quli Allahu qul afaittakhathtum min doonihi awliyaa la yamlikoona li-anfusihim nafAAan wala darran qul hal yastawee al-aAAma waalbaseeru am hal tastawee alththulumatu waalnnooru am jaAAaloo lillahi shurakaa khalaqoo kakhalqihi fatashabaha alkhalqu AAalayhim quli Allahu khaliqu kulli shay-in wahuwa alwahidu alqahharu |
| Literal | Say: "who (is) the skies'/space's and the earth's/Planet Earth's Lord?" Say: "God." Say: "So did you take/receive from other than Him guardians/allies they do not own/possess to themselves benefit/usefulness and nor harm?" Say: "Do the blind and the seeing become equal/alike? Or do the darknesses and the light become equal/alike? Or they made/put to God partners (that) created like/as His creation so the creation looked alike/resembled on (to) them?" Say: "God (is) creator (of) every thing, and He is the one, the defeater/conqueror ." |
| |
|
| Yusuf Ali | Say: "Who is the Lord and Sustainer of the heavens and the earth?" Say: "(It is) Allah." Say: "Do ye then take (for worship) protectors other than Him, such as have no power either for good or for harm to themselves?" Say: "Are the blind equal with those who see? Or the depths of darkness equal with light?" Or do they assign to Allah partners who have created (anything) as He has created, so that the creation seemed to them similar? Say: "Allah is the Creator of all things: He is the One, the Supreme and Irresistible." |
| Pickthal | Say (O Muhammad): Who is Lord of the heavens and the earth? Say: Allah. Say: Take ye then (others) beside Him for protectors, which, even for themselves, have neither benefit nor hurt? Say: Is the blind man equal to the seer, or is darkness equal to light? Or assign they unto Allah partners who created the like of His creation so that the creation (which they made and His creation) seemed alike to them? Say: Allah is the Creator of all things, and He is the One, the Almighty. |
| Arberry | Say: 'Who is the Lord of the heavens and of the earth?' Say: 'God.' Say: 'Then have you taken unto you others beside Him to be your protectors, even such as have no power to profit or hurt themselves?' Say: 'Are the blind and the seeing man equal, or are the shadows and the light equal? Or have they ascribed to God associates who created as He created, so that creation is all alike to them?' Say: 'God is the Creator of everything, and He is the One, the Omnipotent.' |
| Shakir | Say: Who is the Lord of the heavens and the earth?-- Say: Allah. Say: Do you take then besides Him guardians who do not control any profit or harm for themselves? Say: Are the blind and the seeing alike? Or can the darkness and the light be equal? Or have they set up with Allah associates who have created creation like His, so that what is created became confused to them? Say: Allah is the Creator of all things, and He is the One, the Supreme. |
| Sarwar | (Muhammad), ask them, "Who is the Lord of the heavens and the earth?" Say, "It is God." Ask them, "Why then have you taken guardians other than God when such guardians can neither benefit nor harm themselves?" Ask them, "Are the seeing and the blind equal? Is light equal to darkness?" Do they consider that their idols have created anything like that of God, thus, both creations appear to them to be alike?" Say, "God alone is the Creator of all things and He is the One, the All-Dominant." |
| Khalifa | Say, "Who is the Lord of the heavens and the earth?" Say, "GOD." Say, "Why then do you set up besides Him masters who do not possess any power to benefit or harm even themselves?" Say, "Is the blind the same as the seer? Is darkness the same as the light?" Have they found idols besides GOD who created creations similar to His creations, to the point of not distinguishing the two creations? Say, "GOD is the Creator of all things, and He is the One, the Supreme." |
| Hilali/Khan | Say (O Muhammad SAW): "Who is the Lord of the heavens and the earth?" Say: "(It is) Allah." Say: "Have you then taken (for worship) Auliya (protectors, etc.) other than Him, such as have no power either for benefit or for harm to themselves?" Say: "Is the blind equal to the one who sees? Or darkness equal to light? Or do they assign to Allah partners who created the like of His creation, so that the creation (which they made and His creation) seemed alike to them." Say: "Allah is the Creator of all things, He is the One, the Irresistible." |
| H/K/Saheeh | Say, "Who is Lord of the heavens and earth?" Say, "Allah." Say, "Have you then taken besides Him allies not possessing [even] for themselves any benefit or any harm?" Say, "Is the blind equivalent to the seeing? Or is darkness equivalent to light? Or have they attributed to Allah partners who created like His creation so that the creation [of each] seemed similar to them?" Say, "Allah is the Creator of all things, and He is the One, the Prevailing." |
| Malik | Ask them: "Who is the Lord of the heavens and the earth?" If they hesitate to respond, say: "Allah." Then ask them: "When this is the fact, why do you take other deities, besides Him, who do not control any benefit or harm even to themselves, as your protectors?" Say: "Are the blind and the seeing equal? Or can darkness and light be equal?" If that is not so, then, have their shoraka' (other deities they worship) created any thing like His creation which has made the matter of creation doubtful for them? Say: "Allah Alone is the Creator of everything and He is the One, the Irresistible."[16] |
| QXP | Ask them, "Who is the Lord of the Highs and the Lows?" Say, "Allah!" (23:84-90), (29:21-23). Then ask, "Why then, do you take as protectors besides Him those who have neither benefit, nor harm even for themselves?" (When you acknowledge Him as the God of the heavens, what stops you from acknowledging Him as God of the earth, and thus, as the Law-giving Authority? (6:3), (21:21-22), (43:84)). Say, "Is the blind of reason equal to the seer, or is darkness equal to light?" (11:24), (35:19). Have their 'partners' of Allah created something like He has created, so that this act of creation appears to them to be similar? Say, "Allah is the Creator of all things. He is the One, Dominating." |
| Maulana Ali | Say: Who is the Lord of the heavens and the earth? Say: Allah. Say: Do you then take besides Him guardians who control no benefit or harm even for themselves? Say: Are the blind and the seeing alike? Or, are darkness and light equal? Or, have they set up with Allah associates who have created creation like His, so that what is created became confused to them? Say: Allah is the Creator of all things, and He is the One, the Supreme. |
| Free Minds | Say: "Who is the Lord of the heavens and Earth," Say: "God." Say: "Have you taken besides Him allies who do not posses for themselves any benefit or harm?" Say: "Is the blind and the seer the same?, or does the darkness and the light equate? Or have they made partners with God who have created like His creation, so the creations all seemed the same to them?" Say: "God has created all things, and He is the One, the Supreme." |
| Qaribullah | Say: 'Who is the Lord of the heavens and the earth? ' Say: 'Allah. ' Say: 'Why then have you chosen guardians other than Him, even though they have neither the power to benefit nor harm themselves? ' Say: 'Are the blind and the seeing equal? Are darkness and light equal? Or, have they ascribed to Allah associates who create as He creates so that all creation is alike to them?" Say: 'Allah is the Creator of everything. He is the One, the Conqueror. ' |
| |
|
| George Sale | Say, who is the Lord of heaven and earth? Answer, God. Say, have ye therefore taken unto your selves protectors beside Him, who are unable either to help, or to defend themselvs from hurt? Say, shall the blind and the seeing be esteemed equal? Or shall darkness and light be accounted the same? Or have they attributed companions unto God who have created as He hath created, so that their creation bear any resemblance unto His? Say, God the creator of all things; he is the one, the victorious God. |
| JM Rodwell | And unto God doth all in the Heavens and on the Earth bow down in worship, willingly or by constraint: their very shadows also morn and even! |
| |
|
| Asad | Say: "Who is the Sustainer of the heavens and the earth?" Say: "[It is] God." Say: "[Why,] then, do you take for your protectors, instead of Him, such as have it not within their power to bring benefit to, or avert harm from, themselves?" Say: "Can the blind and the seeing be deemed equal? -or can the depths of darkness and the light be deemed equal?" Or do they [really] believe that there are, side by side with God, other divine powers35 that have created the like of what He creates, so that this act of creation appears to them to be similar [to His]?-6 Say: "God is the Creator of all things; and He is the One who holds absolute sway over all that exists." |
| 13:17 انزل من السماء ماء فسالت اودية بقدرها فاحتمل السيل زبدا رابيا ومما يوقدون عليه في النار ابتغاء حلية او متاع زبد مثله كذلك يضرب الله الحق والباطل فاماالزبد فيذهب جفاء واما ما ينفع الناس فيمكث في الارض كذلك يضرب الله الامثال |
| |
|
| Transliteration | Anzala mina alssama-i maan fasalat awdiyatun biqadariha faihtamala alssaylu zabadan rabiyan wamimma yooqidoona AAalayhi fee alnnari ibtighaa hilyatin aw mataAAin zabadun mithluhu kathalika yadribu Allahu alhaqqa waalbatila faamma alzzabadu fayathhabu jufaan waamma ma yanfaAAu alnnasa fayamkuthu fee al-ardi kathalika yadribu Allahu al-amthala |
| Literal | He descended from the sky water, so it dissolved/flowed (in)valleys, with its capability/power ,so the flood/torrent carried/bore , increasing foam and from what they ignite/kindle on in the fire desiring ornament/decoration or enjoyment foam as/like it, as/like that God gives (examples of) the truth , and the falsehood, so but the foam so it goes useless/worthless, and but what benefits the people, so it remains in the earth/Planet Earth, as/like that God gives the examples . |
| |
|
| Yusuf Ali | He sends down water from the skies, and the channels flow, each according to its measure: But the torrent bears away to foam that mounts up to the surface. Even so, from that (ore) which they heat in the fire, to make ornaments or utensils therewith, there is a scum likewise. Thus doth Allah (by parables) show forth Truth and Vanity. For the scum disappears like forth cast out; while that which is for the good of mankind remains on the earth. Thus doth Allah set forth parables. |
| Pickthal | He sendeth down water from the sky, so that valleys flow according to their measure, and the flood beareth (on its surface) swelling foam - from that which they smelt in the fire in order to make ornaments and tools riseth a foam like unto it - thus Allah coineth (the similitude of) the true and the false. Then, as for the foam, it passeth away as scum upon the banks, while, as for that which is of use to mankind, it remaineth in the earth. Thus Allah coineth the similitudes. |
| Arberry | He sends down out of heaven water, and the wadis flow each in its measure, and the torrent carries a swelling scum; and out of that over which they kindle fire, being desirous of ornament or ware, out of that rises a scum the like of it. So God strikes both the true and the false. As for the scum, it vanishes as jetsam, and what profits men abides in the earth. Even so God strikes His similitudes. |
| Shakir | He sends down water from the cloud, then watercourses flow (with water) according to their measure, and the torrent bears along the swelling foam, and from what they melt in the fire for the sake of making ornaments or apparatus arises a scum like it; thus does Allah compare truth and falsehood; then as for the scum, it passes away as a worthless thing; and as for that which profits the people, it tarries in the earth; thus does Allah set forth parables. |
| Sarwar | When God sends down water from the sky and floods run through the valleys, certain quantities of foam rise on the surface of the flood water. This is similar to that foam which rises when you expose something to the heat of a fire to manufacture ornaments or for other reasons. To God Truth and falsehood are like these examples. The foam disappears but what is profitable to the human being stays in the land. Thus, does God coin His parables. |
| Khalifa | He sends down water from the sky, causing the valleys to overflow, then the rapids produce abundant foam. Similarly, when they use fire to refine metals for their jewelry or equipment, foam is produced. GOD thus cites analogies for the truth and falsehood. As for the foam, it goes to waste, while that which benefits the people stays close to the ground. GOD thus cites the analogies. |
| Hilali/Khan | He sends down water (rain) from the sky, and the valleys flow according to their measure, but the flood bears away the foam that mounts up to the surface, and (also) from that (ore) which they heat in the fire in order to make ornaments or utensils, rises a foam like unto it, thus does Allah (by parables) show forth truth and falsehood. Then, as for the foam it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth. Thus Allah sets forth parables (for the truth and falsehood, i.e. Belief and disbelief). |
| H/K/Saheeh | He sends down from the sky, rain, and valleys flow according to their capacity, and the torrent carries a rising foam. And from that [ore] which they heat in the fire, desiring adornments and utensils, is a foam like it. Thus Allah presents [the example of] truth and falsehood. As for the foam, it vanishes, [being] cast off; but as for that which benefits the people, it remains on the earth. Thus does Allah present examples. |
| Malik | He sends down water from the skies and each channel starts flowing according to its measure, and then the torrent bears a swelling foam - like the scum which appears from metal which are melted in the furnace for making ornaments and utensils. By such examples Allah depicts truth and falsehood. As for the scum, it is thrown away, being worthless, but that which is useful for the mankind remains behind on the earth. In this way Allah cites examples to make His message clear.[17] |
| QXP | He sends down water from the height causing the riverbeds to flow according to their measure, and the flood bears on its surface swelling foam. And, when they use fire to refine metals for their jewelry or equipment, foam is produced like it. In this way Allah is citing for you the example of the Truth and the Falsehood. For, as far as the foam is concerned, it passes away as scum upon the banks. While that which is of benefit to mankind, abides on earth. (The real existence on earth is of the person or the system that benefits humanity). This is how Allah uses analogies for you to understand. |
| Maulana Ali | He sends down water from the clouds, then watercourses flow according to their measure, and the torrent bears along the swelling foam. And from that which they melt in the fire for the sake of making ornaments or apparatus arises a scum like it. Thus does Allah compare truth and falsehood. Then as for the scum, it passes away as a worthless thing; and as for that which does good to men, it tarries in the earth. Thus does Allah set forth parables. |
| Free Minds | He sent down water from the sky, so valleys flowed according to their capacity, and the flood produces foam. And from what they burn to smelt jewellery or goods is produced a similar foam. It is in such a manor that God strikes the falsehood with the truth. As for the foam, it passes away, and as for what benefits mankind, it remains in the Earth. It is such that God cites the examples. |
| Qaribullah | He sends down water from the sky and the valleys (wadis) flow each in their measure, and the torrent carries a swelling scum; and fire from that which they kindle; desiring ornament or ware, from that rises a scum like it. As such, Allah strikes both the truth and the false. As for the scum it is cast away as jetsam, but, that which profits people remains on the earth. As such Allah strikes the parables. |
| |
|
| George Sale | He causeth water to descend from heaven, and the brooks flow according to their respective measure, and the floods bear the floating froth: And from the metals which they melt in the fire, seeking to cast ornaments or vessels for use, there ariseth a scum like unto it: Thus God setteth forth truth and vanity. But the scum is thrown off, and that which is useful to mankind remaineth on the earth. Thus doth God put forth parables. |
| JM Rodwell | SAY: Who is Lord of the Heavens and of the Earth? SAY: God. SAY: Why then have ye taken beside Him protectors, who even for their own selves have no power for help or harm? SAY: What! shall the blind and the seeing be held equal? Shall the darkness and the |
| |
|
| Asad | [Whenever] He sends down water from the sky, and [once-dry] river-beds are running high" according to their measure, the stream carries scum on its surface;" and, likewise, from that [metal] which they smelt in the fire in order to make ornaments or utensils, [there rises] scum. In this way does God set forth the parable of truth and falsehood: for, as far as the scum is concerned, it passes away as [does all] dross; but that which is of benefit to man abides on earth. In this way does God set forth the parables |
| 13:18 للذين استجابوا لربهم الحسنى والذين لم يستجيبوا له لو ان لهم مافي الارض جميعا ومثله معه لافتدوا به اولئك لهم سوء الحساب وماواهم جهنم وبئس المهاد |
| |
|
| Transliteration | Lillatheena istajaboo lirabbihimu alhusna waallatheena lam yastajeeboo lahu law anna lahum ma fee al-ardi jameeAAan wamithlahu maAAahu laiftadaw bihi ola-ika lahum soo-o alhisabi wama/wahum jahannamu wabi/sa almihadu |
| Literal | The best/goodness , (is) to those who answered/replied to their Lord, and those who did not answer/reply to Him, if that for them what (is) in the earth/Planet Earth all together , and like it, with it, they would have ransomed/compensated with it, those for them (is) the account's/calculations' bad/evil , and their shelter/refuge (is) Hell , and how bad (are) the beds ? |
| |
|
| Yusuf Ali | For those who respond to their Lord, are (all) good things. But those who respond not to Him,- Even if they had all that is in the heavens and on earth, and as much more, (in vain) would they offer it for ransom. For them will the reckoning be terrible: their abode will be Hell,- what a bed of misery! |
| Pickthal | For those who answered Allah's call is bliss; and for those who answered not His call, if they had all that is in the earth, and therewith the like thereof, they would proffer it as ransom. Such will have a woeful reckoning, and their habitation will be hell, a dire abode. |
| Arberry | For those who answer their Lord, the reward most fair; and those who answer Him not -- if they possessed all that is in the earth and the like of it with it, they would offer it for their ransom. Those theirs shall be the evil reckoning, and their refuge shall be Gehenna -- an evil cradling! |
| Shakir | For those who respond to their Lord is good; and (as for) those who do not respond to Him, had they all that is in the earth and the like thereof with it they would certainly offer it for a ransom. (As for) those, an evil reckoning shall be theirs and their abode is hell, and evil is the resting-place. |
|