| 22:1 سورة الحج بسم الله الرحمن الرحيم ٛــــ ياايها الناس اتقوا ربكم ان زلزلة الساعة شئ عظيم |
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| Transliteration | Ya ayyuha alnnasu ittaqoo rabbakum inna zalzalata alssaAAati shay-on AAatheemun |
| Literal | You, you the people, fear and obey your Lord, that the Hour's/Resurrection's shaking/rumbling/moving (is) a great thing. |
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| Yusuf Ali | O mankind! fear your Lord! for the convulsion of the Hour (of Judgment) will be a thing terrible! |
| Pickthal | O mankind! Fear your Lord. Lo! the earthquake of the Hour (of Doom) is a tremendous thing. |
| Arberry | O men, fear your Lord! Surely the earthquake of the Hour is a mighty thing; |
| Shakir | O people! guard against (the punishment from) your Lord; surely the violence of the hour is a grievous thing. |
| Sarwar | People, have fear of your Lord; the quake (of the physical realm) at the Hour of Doom will be terribly violent. |
| Khalifa | O people, you shall reverence your Lord, for the quaking of the Hour is something horrendous. |
| Hilali/Khan | O mankind! Fear your Lord and be dutiful to Him! Verily, the earthquake of the Hour (of Judgement) is a terrible thing. |
| H/K/Saheeh | O mankind, fear your Lord. Indeed, the convulsion of the [final] Hour is a terrible thing. |
| Malik | O mankind! Have fear of your Lord; the catastrophic quaking of the Hour of Doom will be terrible indeed.[1] |
| QXP | O Mankind! Be mindful of your Sustainer so that you may journey through life in blissful honor and security. (If you failed to bring the house of humanity to order), the Hour will quake the earth with awesome wars. |
| Maulana Ali | O people, keep your duty to your Lord; surely the shock of the Hour is a grievous thing. |
| Free Minds | O mankind, be aware of your Lord, for the quaking of the Hour is a terrible thing. |
| Qaribullah | O people, have fear of your Lord. The earthquake of the Hour shall be a great thing. |
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| George Sale | O men of Mecca, fear your Lord. Verily the shock of the last hour will be a terrible thing. |
| JM Rodwell | O MEN of Mecca, fear your Lord. Verily, the earthquake of the last Hour will be a tremendous thing! |
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| Asad | O men! Be conscious of your Sustainer: for, verily the violent convulsion of the Last Hour will be an awesome thing! |
| 22:2 يوم ترونها تذهل كل مرضعة عما ارضعت وتضع كل ذات حمل حملها وترى الناس سكارى وماهم بسكارى ولكن عذاب الله شديد |
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| Transliteration | Yawma tarawnaha tathhalu kullu murdiAAatin AAamma ardaAAat watadaAAu kullu thati hamlin hamlaha watara alnnasa sukara wama hum bisukara walakinna AAathaba Allahi shadeedun |
| Literal | A day/time you see/understand it, every/each breast feeder forgets/neglects of what she breast fed, every/each (owner) of a load/pregnancy gives birth/drops her load/pregnancy, and you see/understand the people intoxicated/loosing judgment , and they are not with intoxicated/loosing judgment, and but God's punishment (is) strong (severe). |
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| Yusuf Ali | The Day ye shall see it, every mother giving suck shall forget her suckling-babe, and every pregnant female shall drop her load (unformed): thou shalt see mankind as in a drunken riot, yet not drunk: but dreadful will be the Wrath of Allah. |
| Pickthal | On the day when ye behold it, every nursing mother will forget her nursling and every pregnant one will be delivered of her burden, and thou (Muhammad) wilt see mankind as drunken, yet they will not be drunken, but the Doom of Allah will be strong (upon them). |
| Arberry | on the day when you behold it, every suckling woman shall neglect the child she has suckled, and every pregnant woman shall deposit her burden, and thou shalt see mankind drunk, yet they are not drunk, but God's chastisement is terrible. |
| Shakir | On the day when you shall see it, every woman giving suck shall quit in confusion what she suckled, and every pregnant woman shall lay down her burden, and you shall see men intoxicated, and they shall not be intoxicated but the chastisement of Allah will be severe. |
| Sarwar | When that hour comes, every breast-feeding mother will drop her baby out of fear and every pregnant female will cast off her burden. You will see the people behaving as though they were drunk, while, in fact, they are not drunk. They only will look such because of the severity of God's torment. |
| Khalifa | The day you witness it, even a nursing mother will discard her infant, and a pregnant woman will abort her fetus. You will see the people staggering, as if they are intoxicated, even though they are not intoxicated. This is because GOD's retribution is so awesome. |
| Hilali/Khan | The Day you shall see it, every nursing mother will forget her nursling, and every pregnant one will drop her load, and you shall see mankind as in a drunken state, yet they will not be drunken, but severe will be the Torment of Allah. |
| H/K/Saheeh | On the Day you see it every nursing mother will be distracted from that [child] she was nursing, and every pregnant woman will abort her pregnancy, and you will see the people [appearing] intoxicated while they are not intoxicated; but the punishment of Allah is severe. |
| Malik | On that Day you shall see that every nursing mother will forget her nursing-babe and every pregnant female will miscarry, and you will see people as if they are intoxicated, though they will not be drunk: such will be the horror of Allah’s chastisement.[2] |
| QXP | On the Day when you behold it (wars of such intensity that) even a nursing mother would forget her infant, and the pregnant would abort her fetus. And it will seem to you that all mankind is drunk, although they will not be drunk. But the Divine Requital is a tremendous thing. |
| Maulana Ali | The day you see it, every woman giving suck will forget her suckling and every pregnant one will lay down her burden, and thou wilt see men as drunken, yet they will not be drunken, but the chastisement of Allah will be severe. |
| Free Minds | The moment you see it, every nursing mother will leave her suckling child, and every pregnant one will miscarry, and you will see the people drunk while they are not drunk, but the retribution of God is most severe. |
| Qaribullah | On that Day you will see every one that suckles shall forsake her suckling, and every carrier shall miscarry, and you shall see mankind drunk although they are not drunk; dreadful will be the punishment of Allah. |
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| George Sale | On the day whereon ye shall see it, every woman who giveth suck shall forget the infant which she suckleth, and every female that is with young shall cast her burden; and thou shalt see men seemingly drunk, yet they shall not be really drunk: But the punishment of God will be severe. |
| JM Rodwell | On the day when ye shall behold it, every suckling woman shall forsake her sucking babe; and every woman that hath a burden in her womb shall cast her burden; and thou shalt see men drunken, yet are they not drunken: but it is the mighty chastisement of Go |
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| Asad | On the Day when you behold it, every woman that feeds a child at her breast will utterly forget her nursling, and every woman heavy with child will bring forth her burden [before her time]; and it will seem to thee that all mankind is drunk, [Lit., "thou shalt see [or "behold"] mankind drunk", i.e., behaving as if they were drunk. The illusory purely subjective character of this "seeing" - implied it the use of the singular form tara ("thou shalt see") after the plural "you" employed in the first clause of this verse - justifies the rendering "it will seem to thee that...", etc.] although they will not be drunk - but vehement will be [their dread of] God's chastisement. [My interpolation of the words "their dread of" is based on the statement in 21:103 that, as far as the righteous are concerned, "the supreme awesomeness [of the Day of Resurrection] will cause them no grief" despite the dread with which it will overwhelm every human being.] |
| 22:3 ومن الناس من يجادل في الله بغير علم ويتبع كل شيطان مريد |
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| Transliteration | Wamina alnnasi man yujadilu fee Allahi bighayri AAilmin wayattabiAAu kulla shaytanin mareedin |
| Literal | And from the people, who argues/disputes in (about) God without knowledge, and He follows every rebellious/mutinous devil. |
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| Yusuf Ali | And yet among men there are such as dispute about Allah, without knowledge, and follow every evil one obstinate in rebellion! |
| Pickthal | Among mankind is he who disputeth concerning Allah without knowledge, and followeth each froward devil; |
| Arberry | And among men there is such a one that disputes concerning God without knowledge and follows every rebel Satan, |
| Shakir | And among men there is he who disputes about Allah without knowledge and follows every rebellious Shaitan; |
| Sarwar | Some people argue about God without knowledge and follow every rebellious devil. |
| Khalifa | Among the people, there are those who argue about GOD without knowledge, and follow every rebellious devil. |
| Hilali/Khan | And among mankind is he who disputes concerning Allah, without knowledge, and follows every rebellious (disobedient to Allah) Shaitan (devil) (devoid of each and every kind of good). |
| H/K/Saheeh | And of the people is he who disputes about Allah without knowledge and follows every rebellious devil. |
| Malik | Yet there are some among people, who in their ignorance, argue about Allah and follow every rebellious devil,[3] |
| QXP | And yet, among people are those who argue about Allah without attaining knowledge, and follow every rebellious satanic force. |
| Maulana Ali | And among men is he who disputes about Allah without knowledge, and follows every rebellious devil -- |
| Free Minds | And from mankind is he who argues regarding God without knowledge, and he follows every rebellious devil. |
| Qaribullah | Among people there are those, who without knowledge, dispute about Allah and follow every rebel satan, |
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| George Sale | There is a man who disputeth concerning God without knowledge, and followeth every rebellious devil: |
| JM Rodwell | There is a man who, without knowledge, wrangleth about God, and followeth every rebellious Satan; |
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| Asad | And yet, among men there is many a one who argues about God without having any knowledge [of Him], and follows every rebellious satanic force [See first half of note on 15:17.] |
| 22:4 كتب عليه انه من تولاه فانه يضله ويهديه الى عذاب السعير |
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| Transliteration | Kutiba AAalayhi annahu man tawallahu faannahu yudilluhu wayahdeehi ila AAathabi alssaAAeeri |
| Literal | It was written/decreed on him that who followed him (the devil), that he (the devil) misguides him, and he (the devil) guides him to the torture, the blazing/inflamed. |
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| Yusuf Ali | About the (Evil One) it is decreed that whoever turns to him for friendship, him will he lead astray, and he will guide him to the Penalty of the Fire. |
| Pickthal | For him it is decreed that whoso taketh him for friend, he verily will mislead him and will guide him to the punishment of the Flame. |
| Arberry | against whom it is written down that whosoever takes him for a friend, him he leads astray, and he guides him to the chastisement of the burning. |
| Shakir | Against him it is written down that whoever takes him for a friend, he shall lead him astray and conduct him to the chastisement of the burning fire. |
| Sarwar | It has been decided that satan will mislead and submit anyone who establishes friendship with him to the torment of the burning fire. |
| Khalifa | It is decreed that anyone who allies himself with him, he will mislead him and guide him to the agony of Hell. |
| Hilali/Khan | For him (the devil) it is decreed that whosoever follows him, he will mislead him, and will drive him to the torment of the Fire. (Tafsir At-Tabaree) |
| H/K/Saheeh | It has been decreed for every devil that whoever turns to him he will misguide him and will lead him to the punishment of the Blaze. |
| Malik | though they are doomed to seduce whoever takes them as their friends and lead him to the punishment of burning fire.[4] |
| QXP | For the rebellious desire it has been decreed that whoever befriends it, verily, it will mislead him and guide him to the retribution of the Flame. |
| Maulana Ali | For him it is written that whoever takes him for a friend, he will lead him astray and conduct him to the chastisement of the burning Fire. |
| Free Minds | It was decreed for him that any who follow him, he will mislead him, and guide him to the retribution of Fire. |
| Qaribullah | against whom it is written down that whosoever takes him for a guide, he guides astray, and leads him to the punishment of the Blaze. |
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| George Sale | Against whom it is written, that whoever shall take him for his patron, he shall surely seduce him, and shall lead him into the torment of hell. |
| JM Rodwell | Concerning whom it is decreed, that he shall surely beguile and guide into the torment of the Flame, whoever shall take him for his Lord. |
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| Asad | about which it has been decreed that whoever entrusts himself to it, him will it lead astray and guide towards the suffering of the blazing flame! |
| 22:5 ياايها الناس ان كنتم في ريب من البعث فانا خلقناكم من تراب ثم من نطفة ثم من علقة ثم من مضغة مخلقة وغير مخلقة لنبين لكم ونقر في الارحام مانشاء الى اجل مسمى ثم نخرجكم طفلا ثم لتبلغوا اشدكم ومنكم من يتوفى ومنكم من يرد الى ارذل العمر لكيلا يعلم من بعد علم شيئا وترى الارض هامدة فاذا انزلنا عليهاالماء اهتزت وربت وانبتت من كل زوج بهيج |
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| Transliteration | Ya ayyuha alnnasu in kuntum fee raybin mina albaAAthi fa-inna khalaqnakum min turabin thumma min nutfatin thumma min AAalaqatin thumma min mudghatin mukhallaqatin waghayri mukhallaqatin linubayyina lakum wanuqirru fee al-arhami ma nashao ila ajalin musamman thumma nukhrijukum tiflan thumma litablughoo ashuddakum waminkum man yutawaffa waminkum man yuraddu ila arthali alAAumuri likayla yaAAlama min baAAdi AAilmin shay-an watara al-arda hamidatan fa-itha anzalna AAalayha almaa ihtazzat warabat waanbatat min kulli zawjin baheejin |
| Literal | You, you the people, if you were in doubt/suspicion from the resurrection/revival, so We created you from dust/earth, then from a drop/males' or female's secretion/little water, then from a blood clot/sperm/semen , then from a piece of something chew able of flesh or other evened/smoothed/kneadable, and other than (that) not evened/smoothed/kneadable, to clarify/explain to you, and We settle/establish in the wombs/uteruses what We will/want to a named/identified term/time, then We bring you out (as) a child/children, then to reach your maturity/strength, and from you who (is) made to die, and from you who is returned to the life time's worst/meanest , so that he not know from after knowledge a thing, and you see/understand the earth/Planet Earth quiet/lifeless , so if We descended on it the water, it shook/moved, and it grew/increased, and it sprouted/grew from every pair delightful/cheering . |
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| Yusuf Ali | O mankind! if ye have a doubt about the Resurrection, (consider) that We created you out of dust, then out of sperm, then out of a leech-like clot, then out of a morsel of flesh, partly formed and partly unformed, in order that We may manifest (our power) to you; and We cause whom We will to rest in the wombs for an appointed term, then do We bring you out as babes, then (foster you) that ye may reach your age of full strength; and some of you are called to die, and some are sent back to the feeblest old age, so that they know nothing after having known (much), and (further), thou seest the earth barren and lifeless, but when We pour down rain on it, it is stirred (to life), it swells, and it puts forth every kind of beautiful growth (in pairs). |
| Pickthal | O mankind! if ye are in doubt concerning the Resurrection, then lo! We have created you from dust, then from a drop of seed, then from a clot, then from a little lump of flesh shapely and shapeless, that We may make (it) clear for you. And We cause what We will to remain in the wombs for an appointed time, and afterward We bring you forth as infants, then (give you growth) that ye attain your full strength. And among you there is he who dieth (young), and among you there is he who is brought back to the most abject time of life, so that, after knowledge, he knoweth naught. And thou (Muhammad) seest the earth barren, but when We send down water thereon, it doth thrill and swell and put forth every lovely kind (of growth). |
| Arberry | O men, if you are in doubt as to the Uprising, surely We created you of dust then of a sperm-drop, then of a blood clot, then of a lump of flesh, formed and unformed that We may make clear to you. And We establish in the wombs what We will, till a stated term, then We deliver you as infants, then that you may come of age; and some of you die, and some of you are kept back unto the vilest state of life, that after knowing somewhat, they may know nothing. And thou beholdest the earth blackened, then, when We send down water upon it, it quivers, and swells, and puts forth herbs of every joyous kind. |
| Shakir | O people! if you are in doubt about the raising, then surely We created you from dust, then from a small seed, then from a clot, then from a lump of flesh, complete in make and incomplete, that We may make clear to you; and We cause what We please to stay in the wombs till an appointed time, then We bring you forth as babies, then that you may attain your maturity; and of you is he who is caused to die, and of you is he who is brought back to the worst part of life, so that after having knowledge he does not know anything; and you see the earth sterile land, but when We send down on it the water, it stirs and swells and brings forth of every kind a beautiful herbage. |
| Sarwar | People, if you have doubts about the Resurrection, you must know that We created you from clay that was turned into a living germ. This was developed into a clot of blood, which was made into a well formed and partly shapeless lump of flesh. This is how We show you that resurrection is not more difficult for Us than your creation. We cause whatever We want to stay in the womb for an appointed time, We then take you out of the womb as a baby, so that you may grow up and receive strength. Some of you may then die and others may grow to a very old age and lose your memory. You may see the earth as a barren land, but when we send rain, it starts to stir and swell and produce various pairs of attractive herbs. |
| Khalifa | O people, if you have any doubt about resurrection, (remember that) we created you from dust, and subsequently from a tiny drop, which turns into a hanging (embryo), then it becomes a fetus that is given life or deemed lifeless. We thus clarify things for you. We settle in the wombs whatever we will for a predetermined period. We then bring you out as infants, then you reach maturity. While some of you die young, others live to the worst age, only to find out that no more knowledge can be attained beyond a certain limit. Also, you look at a land that is dead, then as soon as we shower it with water, it vibrates with life and grows all kinds of beautiful plants. |
| Hilali/Khan | O mankind! If you are in doubt about the Resurrection, then verily! We have created you (i.e. Adam) from dust, then from a Nutfah (mixed drops of male and female sexual discharge i.e. offspring of Adam), then from a clot (a piece of thick coagulated blood) then from a little lump of flesh, some formed and some unformed (miscarriage), that We may make (it) clear to you (i.e. to show you Our Power and Ability to do what We will). And We cause whom We will to remain in the wombs for an appointed term, then We bring you out as infants, then (give you growth) that you may reach your age of full strength. And among you there is he who dies (young), and among you there is he who is brought back to the miserable old age, so that he knows nothing after having known. And you see the earth barren, but when We send down water (rain) on it, it is stirred (to life), it swells and puts forth every lovely kind (of growth). |
| H/K/Saheeh | O People, if you should be in doubt about the Resurrection, then [consider that] indeed, We created you from dust, then from a sperm-drop, then from a clinging clot, and then from a lump of flesh, formed and unformed that We may show you. And We settle in the wombs whom We will for a specified term, then We bring you out as a child, and then [We develop you] that you may reach your [time of] maturity. And among you is he who is taken in [early] death, and among you is he who is returned to the most decrepit [old] age so that he knows, after [once having] knowledge, nothing. And you see the earth barren, but when We send down upon it rain, it quivers and swells and grows [something] of every beautiful kind. |
| Malik | O mankind! If you doubt that there is life after death remember that We first created you from dust, then from a sperm, then from a leech- like mass, then from a morsel of flesh, partly formed and partly unformed, so that We may manifest to you Our power. We cause to remain in the womb whom We wish for an appointed term, and then We bring you forth as infants; then We nourish you so that you may reach your age of full strength. There are some of you who die young and some who live on to their abject old age when all that they once knew they know no more. You sometimes see the land dry and barren; but no sooner do We pour down rain upon it then it begins to stir and swell, putting forth every kind of beautiful growth in pairs.[5] |
| QXP | O Mankind! If you are in doubt that humanity will one day stand at its feet, and that you will be resurrected back to life after death, consider the process of your own evolution. We have created you in stages: From dust, then from male and female gametes, then from a zygote, then from an embryo, shapely and first shapeless. We thus clearly explain things for you. The embryo and then the fetus stay in the womb until an appointed term according to Our Laws. Then We bring you forth as infants and carry you to maturity. While some of you die young, others live to the feeblest old age so that they know nothing after knowing much. (Resurgence of humanity can take place just as) you, O Prophet, see a dry barren land, but when We send down water on it, it vibrates with life and grows all kinds of beautiful plants. |
| Maulana Ali | O people, if you are in doubt about the Resurrection, then surely We created you from dust, then from a small life-germ, then from a clot, then from a lump of flesh, complete in make and incomplete, that We may make clear to you. And We cause what We please to remain in the wombs till an appointed time, then We bring you forth as babies, then that you may attain your maturity. And of you is he who is caused to die, and of you is he who is brought back to the worst part of life, so that after knowledge he knows nothing. And thou seest the earth barren, but when We send down thereon water, it stirs and swells and brings forth a beautiful (growth) of every kind. |
| Free Minds | O mankind, if you are in doubt as to the resurrection, then We have created you from dirt, then from a seed, then from an embryo, then from a fetus developed and undeveloped so that We make it clear to you. And We settle in the wombs what We wish to an appointed time, then We bring you out a child, then you reach your maturity, and of you are those who will pass away, and of you are those who are sent to an old age where he will not be able to learn any new knowledge after what he already has. And you see the land still, but when We send down the water to it, it vibrates and grows, and it brings forth of every lovely pair. |
| Qaribullah | O people, if you are in doubt about the Resurrection, remember that We first created you from dust, then, from a sperm drop, then from a clot, and then from a bitesize tissue formed and unformed, so that We might clarify for you. We establish in the wombs whatever We will for an appointed term, and then We bring you forth as infants, then you come of age. Some of you die, and some of you are kept back to the vilest state of life, after knowing somewhat, they know nothing. And you see the earth dry; but no sooner do We send down rain upon it than it begins to quiver and swell, putting forth every fine variety (of herbage). |
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| George Sale | O men, if ye be in doubt concerning the resurrection, consider that We first created you of the dust of the ground; afterwards, of seed; afterwards, of a little coagulated blood; afterwards, of a piece of flesh, perfectly formed in part, and in part imperfectly formed; that We might make our power manifest unto you: And We cause that which We please to rest in the wombs, until the appointed time of delivery. Then We bring you forth infants; and afterwards We permit you to attain your age of full strength: And one of you dieth in his youth, and another of you is postponed to a decrepit age, so that he forgetteth whatever he knew. Thou seest the earth sometimes dried up and barren: But when We send down rain thereon, it is put in motion, and swelleth, and produceth every kind of luxuriant vegetables. |
| JM Rodwell | O men! if ye doubt as to the resurrection, yet, of a truth, have We created you of dust, then of the moist germs of life, then of clots of blood, then of pieces of flesh shapen and unshapen, that We might give you proofs of our power! And We cause one sex |
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| Asad | O MEN! If you are in doubt as to the [truth of] resurrection, [remember that,] verily, We have created [every one of] you out of dust, then out of a drop of sperm, then out of a germ-cell, then out of an embryonic lump complete [in itself] and yet incomplete [This rendering conforms with the interpretation of the phrase mukhallaqah wa-ghayr mukhallaqah by Ibn Abbas and Qatadah (the latter quoted by Tabari and the former by Baghawi), alluding to the various stages of embryonic development, In addition, Tabari explains the expression ghayr mukhallaqah as denoting the stage at which the embryonic lump (mudghah) has as yet no individual life - or, in his words, "when no soul has as yet been breathed into it" (la yunfakh fiha ar-ruh). As regards the expression "created out of dust", it is meant to indicate man's lowly biological origin and his affinity with other "earthy" substances; see in this connection the second half of note on 3:59, and note on 23:12.] so that We might make [your origin] clear unto you. And whatever We will [to be born] We cause to rest in the [mothers'] wombs for a term set [by Us], and then We bring you forth as infants and [allow you to live] so that [some of] you might attain to maturity: for among you are such as are caused to die [in childhood], just as many a one of you is reduced in old age to a most abject state, ceasing to know anything of what he once knew so well. [See note on 16:70.] |
| 22:6 ذلك بان الله هو الحق وانه يحى الموتى وانه على كل شئ قدير |
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| Transliteration | Thalika bi-anna Allaha huwa alhaqqu waannahu yuhyee almawta waannahu AAala kulli shay-in qadeerun |
| Literal | That (is) with that God, He is the truth , and that He revives/makes alive the deads, and that He (is) on every thing capable/able . |
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| Yusuf Ali | This is so, because Allah is the Reality: it is He Who gives life to the dead, and it is He Who has power over all things. |
| Pickthal | That is because Allah, He is the Truth and because He quickeneth the dead, and because He is Able to do all things; |
| Arberry | That is because God -- He is the Truth, and brings the dead to life, and is powerful over everything, |
| Shakir | This is because Allah is the Truth and because He gives life to the dead and because He has power over all things |
| Sarwar | This is because God is the Supreme Truth who gives life to the dead and who has power over all things. |
| Khalifa | This proves that GOD is the Truth, and that He revives the dead, and that He is Omnipotent. |
| Hilali/Khan | That is because Allah, He is the Truth, and it is He Who gives life to the dead, and it is He Who is Able to do all things. |
| H/K/Saheeh | That is because Allah is the Truth and because He gives life to the dead and because He is over all things competent |
| Malik | This is because Allah is the Reality: it is He Who gives life to the dead and it is He Who has power over everything,[6] |
| QXP | All this happens because Allah alone is the Ultimate Truth and He alone revives the dead and because He has Supreme Control over all things and events. |
| Maulana Ali | That is because Allah, He is the Truth, and He gives life to the dead, and He is Possessor of power over all things, |
| Free Minds | That is because God is the truth, and He gives life to the dead, and He is capable of all things. |
| Qaribullah | That is because Allah is the Truth; He revives the dead and has power over all things. |
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| George Sale | This sheweth that God is the truth, and that He raiseth the dead to life, and that He is almighty; |
| JM Rodwell | This, for that God is the Truth, and that it is He who quickeneth the dead,- and that He hath power over everything: |
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| Asad | All this [happens] because God alone is the Ultimate Truth, [See note on surah 20:114.] and because He alone brings the dead to life, and because He has the power to will anything. |
| 22:7 وان الساعة اتية لاريب فيها وان الله يبعث من في القبور |
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| Transliteration | Waanna alssaAAata atiyatun la rayba feeha waanna Allaha yabAAathu man fee alquboori |
| Literal | And that the Hour/Resurrection is coming no doubt/suspicion in it, and that God sends/resurrects who (is) in the graves/burial places. |
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| Yusuf Ali | And verily the Hour will come: there can be no doubt about it, or about (the fact) that Allah will raise up all who are in the graves. |
| Pickthal | And because the Hour will come, there is no doubt thereof; and because Allah will raise those who are in the graves. |
| Arberry | and because the Hour is coming, no doubt of it, and God shall raise up whosoever is within the tombs. |
| Shakir | And because the hour is coming, there is no doubt about it; and because Allah shall raise up those who are in the graves. |
| Sarwar | There is no doubt about the coming of the Hour of Doom and that God will raise every one from their graves. |
| Khalifa | And that the Hour is coming, no doubt about it, and that GOD resurrects those who are in the graves. |
| Hilali/Khan | And surely, the Hour is coming, there is no doubt about it, and certainly, Allah will resurrect those who are in the graves. |
| H/K/Saheeh | And [that they may know] that the Hour is coming no doubt about it and that Allah will resurrect those in the graves. |
| Malik | and this is a proof that the Hour of Doom is sure to come there is no doubt about it; and that Allah will raise up those who are in the graves.[7] |
| QXP | And know that the Hour is bound to come, beyond any doubt, and that Allah will indeed resurrect all who are in their graves. (And He will raise humanity onto their feet, just as He will raise the dead from their state of disintegration whether in graves or in the oceans, in ashes, their scattered pieces sprayed about, or in the bellies of the fish and the birds). |
| Maulana Ali | And the Hour is coming, there is no doubt about it; and Allah will raise up those who are in the graves. |
| Free Minds | And the Hour is coming, there is no doubt in it, and God will resurrect those who are in the graves. |
| Qaribullah | And the Hour is sure to come there is no doubt. And Allah will raise up those in the graves. |
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| George Sale | and that the hour of judgement will surely come, -- there is no doubt thereof, -- and that God will raise again those who are in the graves. |
| JM Rodwell | And that "the Hour" will indeed come-there is no doubt of it-and that God will wake up to life those who are in the tombs. |
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| Asad | And [know, O man] that the Last Hour is bound to come, beyond any doubt, and that God will [indeed] resurrect all who are in their graves. |
| 22:8 ومن الناس من يجادل في الله بغير علم ولاهدى ولاكتاب منير |
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| Transliteration | Wamina alnnasi man yujadilu fee Allahi bighayri AAilmin wala hudan wala kitabin muneerin |
| Literal | And from the people who argues/disputes in (about) God without knowledge, and nor guidance, and nor a luminous/enlightening Book . |
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| Yusuf Ali | Yet there is among men such a one as disputes about Allah, without Knowledge, without Guidance, and without a Book of Enlightenment,- |
| Pickthal | And among mankind is he who disputeth concerning Allah without knowledge or guidance or a scripture giving light, |
| Arberry | And among men there is such a one that disputes concerning God without knowledge or guidance, or an illuminating Book, |
| Shakir | And among men there is he who disputes about Allah without knowledge and without guidance and without an illuminating book, |
| Sarwar | Some people argue about God without knowledge, guidance, and an enlightening Book. |
| Khalifa | Among the people there is the one who argues about GOD without knowledge, and without guidance, and without an enlightening scripture. |
| Hilali/Khan | And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah), |
| H/K/Saheeh | And of the people is he who disputes about Allah without knowledge or guidance or an enlightening book [from Him], |
| Malik | Yet there are others among people who wrangle about Allah, though they neither have knowledge nor guidance, nor an enlightening Book,[8] |
| QXP | And yet, among people are those who argue about Allah without attaining knowledge, guidance and without any light-giving Revelation. (22:3). |
| Maulana Ali | And among men is he who disputes about Allah without knowledge, and without guidance, and without an illuminating Book. |
| Free Minds | And from mankind are those who argue regarding God with no knowledge nor guidance nor enlightening Scripture. |
| Qaribullah | Some dispute about Allah, though they have neither knowledge nor guidance, nor an illuminating Book. |
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| George Sale | There is a man who disputeth concerning God without either knowledge, or a direction, or an enlightening book; |
| JM Rodwell | A man there is who disputeth about God without knowledge or guidance or enlightening Book, |
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| Asad | And yet, among men there is many a one that argues about God without having any knowledge [of Him], without any guidance, and without any light-giving revelation - |
| 22:9 ثاني عطفه ليضل عن سبيل الله له في الدنيا خزي ونذيقه يوم القيامة عذاب الحريق |
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| Transliteration | Thaniya AAitfihi liyudilla AAan sabeeli Allahi lahu fee alddunya khizyun wanutheequhu yawma alqiyamati AAathaba alhareeqi |
| Literal | Turning his neck violently objecting to misguide from God's way/path , for him in the present world (is) shame/scandal/disgrace, and We make him taste/experience (on) the Resurrection Day the burning's torture. |
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| Yusuf Ali | (Disdainfully) bending his side, in order to lead (men) astray from the Path of Allah: for him there is disgrace in this life, and on the Day of Judgment We shall make him taste the Penalty of burning (Fire). |
| Pickthal | Turning away in pride to beguile (men) from the way of Allah. For him in this world is ignominy, and on the Day of Resurrection We make him taste the doom of burning. |
| Arberry | turning his side to lead astray from God's way; for him is degradation in this world; and on the Resurrection Day We shall let him taste the chastisement of the burning: |
| Shakir | Turning away haughtily that he may lead (others) astray from the way of Allah; for him is disgrace in this world, and on the day of resurrection We will make him taste the punishment of burning: |
| Sarwar | They turn away (from the Truth) to lead people away from the path of God. Their share in this world will be disgrace and on the Day of Judgment a burning torment. |
| Khalifa | Arrogantly he strives to divert the people from the path of GOD. He thus incurs humiliation in this life, and we commit him on the Day of Resurrection to the agony of burning. |
| Hilali/Khan | Bending his neck in pride (far astray from the Path of Allah), and leading (others) too (far) astray from the Path of Allah. For him there is disgrace in this worldly life, and on the Day of Resurrection We shall make him taste the torment of burning (Fire). |
| H/K/Saheeh | Twisting his neck [in arrogance] to mislead [people] from the way of Allah. For him in the world is disgrace, and We will make him taste on the Day of Resurrection the punishment of the Burning Fire [while it is said], |
| Malik | twisting things around in order to lead others astray from the Path of Allah - for such persons there is disgrace in this life, and on the Day of Judgment we shall make them taste the punishment of burning fire,[9] |
| QXP | Turning away in pride to divert people from the Path of Allah. Disgrace is in store for them in this world, and on the Day of Resurrection We will make them taste the doom of burning. |
| Maulana Ali | Turning away haughtily to lead men astray from the way of Allah. For him is disgrace in this world, and on the day of Resurrection We shall make him taste the punishment of burning. |
| Free Minds | Bending his side to misguide from the path of God. He will have humiliation in the world and We will make him taste on the Day of Resurrection the retribution of burning. |
| Qaribullah | There is for him who turns his side to lead (others) astray from the Path of Allah, degradation in this life and We shall let him taste the punishment of the burning on the Day of Resurrection. |
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| George Sale | proudly turning his side, that he may seduce men from the way of God. Ignominy shall attend him in this world; and on the day of resurrection We will make him taste the torment of burning, |
| JM Rodwell | Turning aside in scorn to mislead others from the way of God! Disgrace shall be his in this world; and on the day of the resurrection, We will make him taste the torment of the burning:- |
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| Asad | scornfully turning aside [from the truth] so as to lead [others] astray from the path of God. Disgrace [of the spirit] is in store for him in this world; [Since many unrighteous people apparently "prosper" in this world, it is clear that the disgrace of which the above verse speaks is of a moral nature - namely, a gradual coarsening of all moral perceptions and, thus, a degradation of the spirit.] and on the Day of Resurrection We shall make him taste suffering through fire; |
| 22:10 ذلك بما قدمت يداك وان الله ليس بظلام للعبيد |
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| Transliteration | Thalika bima qaddamat yadaka waanna Allaha laysa bithallamin lilAAabeedi |
| Literal | That (is) because (of) what your hands advanced/introduced , and that God is not with an unjust/oppressor to the worshippers/slaves. |
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| Yusuf Ali | (It will be said): "This is because of the deeds which thy hands sent forth, for verily Allah is not unjust to His servants. |
| Pickthal | (And unto him it will be said): This is for that which thy two hands have sent before, and because Allah is no oppressor of His slaves. |
| Arberry | 'That is for what thy hands have forwarded and for that God is never unjust unto His servants.' |
| Shakir | This is due to what your two hands have sent before, and because Allah is not in the least unjust to the servants. |
| Sarwar | (They will be told), "This is the result of what your hands have wrought. God is certainly not unjust to His servants." |
| Khalifa | This is what your hands have sent ahead for you. GOD is never unjust towards the people. |
| Hilali/Khan | That is because of what your hands have sent forth, and verily, Allah is not unjust to (His) slaves. |
| H/K/Saheeh | That is for what your hands have put forth and because Allah is not ever unjust to [His] servants. |
| Malik | saying: "This is what you prepared and sent forth with your own hands." Rest assured that Allah is not unjust to His worshippers.[10] |
| QXP | Saying, "This is what you sent before with your own hands, for Allah is no oppressor of His servants. |
| Maulana Ali | This is for that which thy two hands have sent before, and Allah is not in the least unjust to the servants. |
| Free Minds | That is for what your hands have brought forth, and God does not wrong the servants. |
| Qaribullah | 'This, is the reward for what your hands have forwarded. Allah is not unjust to the worshipers. ' |
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| George Sale | when it shall be said unto him, this thou sufferest because of that which thy hands have formerly committed; for God is not unjust towards mankind. |
| JM Rodwell | This, for thy handywork of old! for God is not unjust to His servants. |
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| Asad | [and he shall be told:] "This is an outcome of what thine own hands have wrought - for, never does God do the least wrong to His creatures!" |
| 22:11 ومن الناس من يعبد الله على حرف فان اصابه خير اطمان به وان اصابته فتنة انقلب على وجهه خسر الدنيا والاخرة ذلك هو الخسران المبين |
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| Transliteration | Wamina alnnasi man yaAAbudu Allaha AAala harfin fa-in asabahu khayrun itmaanna bihi wa-in asabat-hu fitnatun inqalaba AAala wajhihi khasira alddunya waal-akhirata thalika huwa alkhusranu almubeenu |
| Literal | And from the people who worships God on edge, so if goodness struck/marked him he became assured/secured with it, and if test/betrayal/torture struck/marked him, he returned on his face/front , he lost the present world and the end (other life), that (is) the loss/misguidance and punishment, the clear/evident . |
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| Yusuf Ali | There are among men some who serve Allah, as it were, on the verge: if good befalls them, they are, therewith, well content; but if a trial comes to them, they turn on their faces: they lose both this world and the Hereafter: that is loss for all to see! |
| Pickthal | And among mankind is he who worshippeth Allah upon a narrow marge so that if good befalleth him he is content therewith, but if a trial befalleth him, he falleth away utterly. He loseth both the world and the Hereafter. That is the sheer loss. |
| Arberry | And among men there is such a one as serves God upon the very edge -- if good befalls him he is at rest in it, but if a trial befalls him he turns completely over; he loses this world and the world to come; that is indeed the manifest loss. |
| Shakir | And among men is he who serves Allah (standing) on the verge, so that if good befalls him he is satisfied therewith, but if a trial afflict him he turns back headlong; he loses this world as well as the hereafter; that is a manifest loss. |
| Sarwar | Some people worship God to achieve worldly gains. They are confident when they are prosperous, but when they face hardships they turn away from (worship). They are lost in this life and will be lost in the life to come. Such loss is indeed destructive. |
| Khalifa | Among the people there is the one who worships GOD conditionally. If things go his way, he is content. But if some adversity befalls him, he makes an about-face. Thus, he loses both this life and the Hereafter. Such is the real loss. |
| Hilali/Khan | And among mankind is he who worships Allah as it were, upon the very edge (i.e. in doubt); if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his face (i.e. reverts back to disbelief after embracing Islam). He loses both this world and the Hereafter. That is the evident loss. |
| H/K/Saheeh | And of the people is he who worships Allah on an edge. If he is touched by good, he is reassured by it; but if he is struck by trial, he turns on his face [to the other direction]. He has lost [this] world and the Hereafter. That is what is the manifest loss. |
| Malik | There are some people who worship Allah standing on the verge of faith (half faith and half disbelief). When such a person is blessed with good fortune he is content; but if he encounters a trial he turns back headlong; thus losing both this world and the Hereafter, which is a clear-cut loss.[11] |
| QXP | And among people there is the one who serves Allah conditionally. If things go his way, he is content. But if some adversity touches him he turns on his face. (4:143). Thus he loses both, in this life and the life to come. That is the sheer loss. |
| Maulana Ali | And among men is he who serves Allah, (standing) on the verge, so that if good befalls him he is satisfied therewith, but if a trial afflicts him he turns back headlong. He loses this world and the Hereafter. That is a manifest loss. |
| Free Minds | And from the people there is he who serves God nervously. So if good comes to him, he is content with it; and if an ordeal comes to him, he makes an about-face. He has lost this world and the Hereafter. Such is the clear loss. |
| Qaribullah | There are among the people such who worship Allah and (yet stand) on the very edge. When goodness comes to him, he is content, but if a trial befalls him he falls upon his face, he loses this world and the Everlasting Life; that is indeed a clear loss. |
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| George Sale | There are some men who serve God in a wavering manner, standing, as it were, on the verge of the true religion. If good befall one of them, he resteth satisfied therein; but if any tribulation befall him, he turneth himself round, with the loss both of this world, and of the life to come. This is manifest perdition. |
| JM Rodwell | There are some who serve God in a single point. If good come upon one of them, he resteth in it; but if trial come upon him, he turneth him round (to infidelity) with the loss both of this world and of the next! This same is the clear ruin! |
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| Asad | And there is, too, among men many a one who worships God on the border-line [of faith]: [I.e., wavering between belief and disbelief, and not really committed to either.] thus, if good befalls him, he is satisfied with Him; but if a trial assails him, he turns away utterly, [Lit., "he turns about on his face" - the "face" (wajh) of man signifying metonymically his whole being.] losing [thereby both] this world and the life to come: [and] this, indeed, is a loss beyond compare! [Lit., "the [most] obvious loss".] |
| 22:12 يدعو من دون الله مالايضره ومالاينفعه ذلك هو الضلال البعيد |
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| Transliteration | YadAAoo min dooni Allahi ma la yadurruhu wama la yanfaAAuhu thalika huwa alddalalu albaAAeedu |
| Literal | He calls from other than God what does not harm him and what does not benefit him, that (is) the misguidance thefar/distant. |
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| Yusuf Ali | They call on such deities, besides Allah, as can neither hurt nor profit them: that is straying far indeed (from the Way)! |
| Pickthal | He calleth, beside Allah, unto that which hurteth him not nor benefiteth him. That is the far error. |
| Arberry | He calls, apart from God, upon that which hurts him not, and which neither profits him anything; that is indeed the far error. |
| Shakir | He calls besides Allah upon that which does not harm him and that which does not profit him, that is the great straying. |
| Sarwar | They worship things instead of God which can neither harm them nor benefit them. This is indeed to stray far away from the right path. |
| Khalifa | He idolizes beside GOD what possesses no power to harm him or benefit him; such is the real straying. |
| Hilali/Khan | He calls besides Allah unto that which hurts him not, nor profits him. That is a straying far away. |
| H/K/Saheeh | He invokes instead of Allah that which neither harms him nor benefits him. That is what is the extreme error. |
| Malik | Then instead of Allah, he starts calling those deities who can neither harm nor help him; now that is going too far off in deviation from the Right Way.[12] |
| QXP | He calls on, instead of Allah, that which neither can harm him nor benefit him. This is indeed the utmost one can go astray. |
| Maulana Ali | He calls besides Allah on that which harms him not, nor benefits him; that is straying far. |
| Free Minds | He calls upon besides God what will not harm him and what will not benefit him. Such is the far straying. |
| Qaribullah | He calls to other than Allah, to that which neither hurts him, nor benefits him; that is indeed far error. |
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| George Sale | He will call upon that, besides God, which can neither hurt him, nor profit him. This is an error remote from truth. |
| JM Rodwell | He calleth upon that beside God which can neither hurt him nor profit him. This same is the far-gone error! |
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| Asad | [By behaving thus,] he invokes, instead of God, something that can neither harm nor benefit him: [By failing to commit himself unreservedly to the faith which he professes, man is often inclined to attribute to all manner of extraneous forces, be they real or imaginary, a decisive "influence" on his own destiny, and thus invests them, as it were, with divine qualities.] [and] this is indeed the utmost one can go astray. [Lit., "this, this (dhalika huwa) is the straying far-away". For an explanation of my paraphrase, see note on the last sentence of 14:18.] |
| 22:13 يدعو لمن ضره اقرب من نفعه لبئس المولى ولبئس العشير |
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| Transliteration | YadAAoo laman darruhu aqrabu min nafAAihi labi/sa almawla walabi/sa alAAasheeru |
| Literal | He calls who (E) his harm (is) nearer/closer than his benefit, how bad (E) (is) the ally, and how bad (E) (is) the associate/companion ? |
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| Yusuf Ali | (Perhaps) they call on one whose hurt is nearer than his profit: evil, indeed, is the patron, and evil the companion (or help)! |
| Pickthal | He calleth unto him whose harm is nearer than his benefit; verily an evil patron and verily an evil friend! |
| Arberry | He calls upon him who is likelier to hurt him, rather than to profit him -- an evil protector indeed, he, an evil friend! |
| Shakir | He calls upon him whose harm is nearer than his profit; evil certainly is the guardian and evil certainly is the associate. |
| Sarwar | Their worship of such things, in which there is no hope for any benefit, can only harm them. How terrible is such a guardian and companion! |
| Khalifa | He idolizes what is more apt to harm him than benefit him. What a miserable lord! What a miserable companion! |
| Hilali/Khan | He calls unto him whose harm is nearer than his profit; certainly, and evil Maula (patron) and certainly an evil friend! |
| H/K/Saheeh | He invokes one whose harm is closer than his benefit how wretched the protector and how wretched the associate. |
| Malik | He is calling upon those who are more likely to harm than help; what an evil master and what an evil friend he chooses for help![13] |
| QXP | He calls unto him whose harm is nearer than his benefits; verily, an evil master, and an evil follower. |
| Maulana Ali | He calls on him whose harm is nearer than his benefit. Certainly an evil guardian and an evil associate! |
| Free Minds | He calls on those who harm him more than they benefit him. What a miserable patron, and what a miserable companion. |
| Qaribullah | He calls upon him whose harm is nearer than his benefit, an evil guide and an evil friend. |
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| George Sale | He will invoke him who will sooner be of hurt to his worshipper than of advantage. Such is surely a miserable patron, and a miserable companion. |
| JM Rodwell | He calleth on him who would sooner hurt than profit him. Surely, bad the lord, and, surely, bad the vassal! |
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| Asad | [And sometimes] he invokes [another human being] one that is far more likely to cause harm than benefit: vile, indeed, is such a patron and vile the follower! [The interpolation of "another human being" in the opening clause of this verse is necessitated by the relative pronoun man ("one that" or "who"), which almost always relates to an animate person - in this case a human being who, by allowing himself to be idolized by those who "worship God on the border-line of faith" causes infinite spiritual harm to himself and to his followers. |
| 22:14 ان الله يدخل الذين امنوا وعملوا الصالحات جنات تجري من تحتها الانهار ان الله يفعل مايريد |
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| Transliteration | Inna Allaha yudkhilu allatheena amanoo waAAamiloo alssalihati jannatin tajree min tahtiha al-anharu inna Allaha yafAAalu ma yureedu |
| Literal | That God enters those who believed and made/did the correct/righteous deeds, treed gardens/paradises, the rivers/waterways run/flow from beneath/below it , that God makes/does what He wills/wants . |
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| Yusuf Ali | Verily Allah will admit those who believe and work righteous deeds, to Gardens, beneath which rivers flow: for Allah carries out all that He plans. |
| Pickthal | Lo! Allah causeth those who believe and do good works to enter Gardens underneath which rivers flow. Lo! Allah doth what He intendeth. |
| Arberry | God shall surely admit those who believe and do righteous deeds into gardens underneath which rivers flow; surely God does that He desires. |
| Shakir | Surely Allah will cause those who believe and do good deeds to enter gardens beneath which rivers flow, surely Allah does what He pleases. |
| Sarwar | God will admit the righteously striving believers to the gardens wherein streams flow. God has all the power to do whatever He wants. |
| Khalifa | GOD admits those who believe and lead a righteous life into gardens with flowing streams. Everything is in accordance with GOD's will. |
| Hilali/Khan | Truly, Allah will admit those who believe (in Islamic Monotheism) and do righteous good deeds (according to the Quran and the Sunnah) to Gardens underneath which rivers flow (in Paradise). Verily, Allah does what He wills. |
| H/K/Saheeh | Indeed, Allah will admit those who believe and do righteous deeds to gardens beneath which rivers flow. Indeed, Allah does what He intends. |
| Malik | As for those who believe and do good deeds, Allah will admit them to gardens beneath which the rivers flow. Surely Allah does what He wants.[14] |
| QXP | Verily, Allah will admit those who have attained belief and fulfill the needs of others, into Gardens beneath which rivers flow. This is Allah's Intention, and so shall it be done. |
| Maulana Ali | Surely Allah causes those who believe and do good deeds to enter Gardens wherein flow rivers. Allah indeed does what He pleases. |
| Free Minds | God admits those who believe and do good works to gardens with rivers flowing beneath them. God does as He wishes. |
| Qaribullah | As for those who believe and do good works Allah will admit them to gardens underneath which rivers flow. Allah indeed does what He will. |
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| George Sale | But God will introduce those who shall believe, and do righteous works, into gardens through which rivers flow; for God doth that which He pleaseth. |
| JM Rodwell | But God will bring in those who shall believe and do the things that are right, into gardens 'neath which the rivers flow: for God doth that which He pleaseth. |
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| Asad | VERILY, God will admit those who have attained to faith and have done righteous deeds into gardens through which running waters flow: for, behold, God does whatever He wills. |
| 22:15 من كان يظن ان لن ينصره الله في الدنيا والاخرة فليمدد بسبب الى السماء ثم ليقطع فلينظر هل يذهبن كيده مايغيظ |
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| Transliteration | Man kana yathunnu an lan yansurahu Allahu fee alddunya waal-akhirati falyamdud bisababin ila alssama-i thumma liyaqtaAA falyanthur hal yuthhibanna kayduhu ma yagheethu |
| Literal | Who was thinking/assuming that God will never/not give him victory/aid in the present world and the end (other life), so he should extend/spread with a motive/connection to the sky/space, then he should cut (it) off/sever , so he should look/see does his plot/conspiracy/deceit eliminate (E) what angers/enrages (him)? |
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| Yusuf Ali | If any think that Allah will not help him (His Messenger) in this world and the Hereafter, let him stretch out a rope to the ceiling and cut (himself) off: then let him see whether his plan will remove that which enrages (him)! |
| Pickthal | Whoso is wont to think (through envy) that Allah will not give him (Muhammad) victory in the world and the Hereafter (and is enraged at the thought of his victory), let him stretch a rope up to the roof (of his dwelling), and let him hang himself. Then let him see whether his strategy dispelleth that whereat he rageth!. |
| Arberry | Whosoever thinks God will not help him in the present world and the world to come; let him stretch up a rope to heaven, then let him sever it, and behold whether his guile does away with what enrages him. |
| Shakir | Whoever thinks that Allah will not assist him in this life and the hereafter, let him stretch a rope to the ceiling, then let him cut (it) off, then let him see if his struggle will take away that at which he is enraged. |
| Sarwar | Those who thought that God would never grant victory to (Muhammad), in this world nor in the life hereafter (and now that he is victorious) should hang themselves by the necks from the ceiling, then cut the rope and see if this can do away with what has enraged them. |
| Khalifa | If anyone thinks that GOD cannot support him in this life and in the Hereafter, let him turn completely to (his creator in) heaven, and sever (his dependence on anyone else). He will then see that this plan eliminates anything that bothers him. |
| Hilali/Khan | Whoever thinks that Allah will not help him (Muhammad SAW) in this world and in the Hereafter, let him stretch out a rope to the ceiling and let him strangle himself. Then let him see whether his plan will remove that whereat he rages! |
| H/K/Saheeh | Whoever should think that Allah will not support [Prophet Muúammad] in this world and the Hereafter let him extend a rope to the ceiling, then cut off [his breath], and let him see: will his effort remove that which enrages [him]? |
| Malik | If anyone thinks that Allah will not help His Messenger in this world and in the Hereafter, let him stretch out a rope to the sky if he can and cut a hole to peep through and see for himself whether his device can avert that which irritates him.[15] |
| QXP | If anyone thinks that Allah cannot help him in this world and in the life to come, let him reach out unto the heaven by any other means and thus try to make headway. And then let him see whether his approach will dispel the cause of his anguish. |
| Maulana Ali | Whoever thinks that Allah will not assist him in this life and the Hereafter, let him raise (himself) by some means to the heaven, then let him cut (it) off, then let him see if his plan will take away that at which he is enraged. |
| Free Minds | Whosoever thinks that God will not grant him victory in this world and the Hereafter, then let him extend his request to the heavens, then let him stop and see whether this action has removed his obstacles. |
| Qaribullah | If any one thinks that Allah will not give him (Prophet Muhammad) victory in this present world and in the Everlasting Life, let him stretch a rope to heaven, and let him sever it. Then, let him see if his guile does away with that which has enraged him. |
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| George Sale | Whoso thinketh that God will not assist his Apostle in this world, and in the world to come, let him strain a rope towards heaven, then let him put an end to his life, and see whether his devices can render that ineffectual, for which he was angry. |
| JM Rodwell | Let him who thinketh that God will not help His Apostle in this world and in the next, stretch a cord aloft as if to destroy himself; then let him cut it, and see whether his devices can bring that to nought at which he was angry! |
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| Asad | If anyone thinks that God will not succour him [I.e., that God is not enough to succour him: obviously an allusion to the type of man who "worships God on the border-line of faith" (verse 11 above) and therefore doubts His power to guide men towards happiness in this world and in the hereafter. The assumption of the majority of the commentators that the personal pronoun "him" relates to the Prophet Muhammad is, to my mind, very far-fetched and certainly not warranted by the context.] in this world and in the life to come, let him reach out unto heaven by any [other] means and [thus try to] make headway: [The rendering of la-yaqta as "let him [try to] make headway" is based on the accepted, tropical use of the verb qataa (lit., "he cut") in the sense of "traversing a distance": and this is the interpretation of yaqta by Abu Muslim (as quoted by Razi). The expression "by any [other] means" (bi-sabab) relates to what has been said in verses 12 - 13 above.] and then let him see whether this scheme of his will indeed do away with the cause of his anguish. [Lit., "that which causes anger" or "exasperation", i.e., anguish at finding himself helpless and abandoned.] |
| 22:16 وكذلك انزلناه ايات بينات وان الله يهدي من يريد |
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| Transliteration | Wakathalika anzalnahu ayatin bayyinatin waanna Allaha yahdee man yureedu |
| Literal | And like that We descended it evidences/signs/verses, evidences, and that God guides whom He wills/wants . |
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| Yusuf Ali | Thus have We sent down Clear Signs; and verily Allah doth guide whom He will! |
| Pickthal | Thus We reveal it as plain revelations, and verily Allah guideth whom He will. |
| Arberry | Even so We have sent it down as signs, clear signs, and for that God guides whom He desires. |
| Shakir | And thus have We revealed it, being clear arguments, and because Allah guides whom He intends. |
| Sarwar | We have revealed the Quran which contains authoritative verses. God guides only those whom He wants. |
| Khalifa | We have thus revealed clear revelations herein, then GOD guides whoever wills (to be guided). |
| Hilali/Khan | Thus have We sent it (this Quran) down (to Muhammad SAW) as clear signs, evidences and proofs, and surely, Allah guides whom He wills. |
| H/K/Saheeh | And thus have We sent the Qurâ an down as verses of clear evidence and because Allah guides whom He intends. |
| Malik | Thus have We revealed this The Qur’an in clear verses; and verily Allah gives guidance to whom He wants.[16] |
| QXP | And thus We have revealed the Qur'an in simple and plain verses. Allah Guides him who seeks Guidance. |
| Maulana Ali | And thus have We revealed it, clear arguments, and Allah guides whom He will. |
| Free Minds | And as such, We have sent down clear revelations, and God guides whomever He wishes. |
| Qaribullah | As such We have sent it in clear verses. Indeed, Allah gives guidance to whom He will. |
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| George Sale | Thus do We send down the Koran, being evident signs; for God directeth whom He pleaseth. |
| JM Rodwell | Thus send we down the Koran with its clear signs (verses): and because God guideth whom He pleaseth. |
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| Asad | And thus have We bestowed from on high this [divine writ] in the shape of clear messages: for [thus it is] that God guides him who wills [to be guided]. [Or: "God guides aright whomever He wills". For an explanation of the rendering adopted by me, see note on 14:4.] TWO CONTRARY KINDS OF MAN: MONOTHEISTS AND IDOL WORSHIPPERS |
| 22:17 ان الذين امنوا والذين هادوا والصابئين والنصارى والمجوس والذين اشركوا ان الله يفصل بينهم يوم القيامة ان الله على كل شئ شهيد |
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| Transliteration | Inna allatheena amanoo waallatheena hadoo waalssabi-eena waalnnasara waalmajoosa waallatheena ashrakoo inna Allaha yafsilu baynahum yawma alqiyamati inna Allaha AAala kulli shay-in shaheedun |
| Literal | That those who believed, and those who repented/Jews , and the Sabians/converts , and the Christians , and the magians/sun and fire worshippers , and those who shared/made partners (with God), that God separates/judges between them (on) the Resurrection Day, that God (is) on every thing witnessing . |
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| Yusuf Ali | Those who believe (in the Qur'an), those who follow the Jewish (scriptures), and the Sabians, Christians, Magians, and Polytheists,- Allah will judge between them on the Day of Judgment: for Allah is witness of all things. |
| Pickthal | Lo! those who believe (this revelation), and those who are Jews, and the Sabaeans and the Christians and the Magians and the idolaters - Lo! Allah will decide between them on the Day of Resurrection. Lo! Allah is Witness over all things. |
| Arberry | Surely they that believe, and those of Jewry, the Sabaeans, the Christians, the Magians and the idolaters -- God shall distinguish between them on the Day of Resurrection; assuredly God is witness over everything. |
| Shakir | Surely those who believe and those who are Jews and the Sabeans and the Christians and the Magians and those who associate (others with Allah)-- surely Allah will decide between them on the day of resurrection; surely Allah is a witness over all things. |
| Sarwar | On the Day of Judgment, God will make truth and falsehood clearly distinct from each other to the believers, the Jews, the Sabeans, the Christian, the Zoroastrians, and the Pagans on the Day of Judgment. God is a Witness to all things. |
| Khalifa | Those who believe, those who are Jewish, the converts, the Christians, the Zoroastrians, and the idol worshipers, GOD is the One who will judge among them on the Day of Resurrection. GOD witnesses all things. |
| Hilali/Khan | Verily, those who believe (in Allah and in His Messenger Muhammad SAW), and those who are Jews, and the Sabians, and the Christians, and the Magians, and those who worship others besides Allah, truly, Allah will judge between them on the Day of Resurrection. Verily! Allah is Witness over all things. |
| H/K/Saheeh | Indeed, those who have believed and those who were Jews and the Sabeans and the Christians and the Magians and those who associated with Allah Allah will judge between them on the Day of Resurrection. Indeed Allah is, over all things, Witness. |
| Malik | Surely as for those who are true believers (the Muslims), the Jews, the Sabians, the Christians, the Magians and the ones who commit shirk (polytheists) - Allah will judge between them on the Day of Resurrection; for Allah is a witness over everything.[17] |
| QXP | And verily, as for those who have attained faith in this Divine Revelation, and those who follow the Jewish faith, and the agnostics, and the Christians, and the Zoroastrians and the idolaters, verily, Allah will decide between them when the Ultimate Truth will become manifest to them as humanity rises to its feet, and finally on the Day of Resurrection. Behold, Allah is Witness over all things and events. (2:136), (11:121), (22:55-56). |
| Maulana Ali | Those who believe and those who are Jews and the Sabeans and the Christians and the Magians and the polytheists -- surely Allah will decide between them on the day of Resurrection. Surely Allah is Witness over all things. |
| Free Minds | Those who believe, and the Jews, and the Sabiens, and the Nazarenes, and the Majoos, and those who have set up partners; God will separate between them on the Day of Resurrection. For God is witness over all things. |
| Qaribullah | Surely, they that believe, and those of Jewry, the Sabaeans, the Nazarenes, the Magians, and the unbelievers, Allah will judge them on the Day of Resurrection. Surely, Allah is witness over everything. |
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| George Sale | As to the true believers, and those who judaize, and the Sabians, and the Christians, and Magians, and the idolaters; verily God shall judge between them on the day of resurrection; for God is witness of all things. |
| JM Rodwell | As to those who believe, and the Jews, and the Sabeites, and the Christians, and the Magians, and those who join other gods with God, of a truth, God shall decide between them on the day of resurrection: for God is witness of all things. |
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| Asad | Verily, as for those who have attained to faith [in this divine writ], and those who follow the Jewish faith, and the Sabians, [See surah 2:62.] and the Christians, and the Magians, [Al-majus: the followers of Zoroaster or Zarathustra (Zardusht), the Iranian prophet who lived about the middle of the last millennium B.C, and whose teachings are laid down in the Zend-Avesta. They are represented today by the Gabrs of Iran and, more prominently, by the Parsis of India and Pakistan. Their religion, though dualistic in philosophy, is based on belief in God as the Creator of the universe.] [on the one hand,] and those who are bent on ascribing divinity to aught but God, [on the other,] [The Christians and the Magians (Zoroastrians) are included in the first category, for although they do ascribe divine qualities to other beings beside God, they regard those beings, fundamentally, as no more than manifestations - or incarnations - of the One God, thus persuading themselves that they are worshipping Him alone; whereas "those who are bent on ascribing divinity to beings other than God" (alladhina ashraku) by obvious implication reject the principle of His oneness and uniqueness.] verily, God will decide between them on Resurrection Day: for, behold, God is witness unto everything. |
| 22:18 الم تر ان الله يسجد له من في السماوات ومن في الارض والشمس والقمر والنجوم والجبال والشجر والدواب وكثير من الناس وكثير حق عليه العذاب ومن يهن الله فماله من مكرم ان الله يفعل مايشاء |
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| Transliteration | Alam tara anna Allaha yasjudu lahu man fee alssamawati waman fee al-ardi waalshshamsu waalqamaru waalnnujoomu waaljibalu waalshshajaru waalddawabbu wakatheerun mina alnnasi wakatheerun haqqa AAalayhi alAAathabu waman yuhini Allahu fama lahu min mukrimin inna Allaha yafAAalu ma yasha/o |
| Literal | Do you not see that God prostrates to Him who (is) in the skies/space and who (is) in the earth/Planet Earth, and the sun and the moon, and the stars/planets, and the mountains , and the trees, and the walkers/creepers/crawlers , and many of the people, and many became imminent/deserved on him the torture, and who God humiliates/disgraces/degrades so (there is) no honourer (supporter) for him, that God makes/does what He wills/wants . |
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| Yusuf Ali | Seest thou not that to Allah bow down in worship all things that are in the heavens and on earth,- the sun, the moon, the stars; the hills, the trees, the animals; and a great number among mankind? But a great number are (also) such as are fit for Punishment: and such as Allah shall disgrace,- None can raise to honour: for Allah carries out all that He wills. |
| Pickthal | Hast thou not seen that unto Allah payeth adoration whosoever is in the heavens and whosoever is in the earth, and the sun, and the moon, and the stars, and the hills, and the trees, and the beasts, and many of mankind, while there are many unto whom the doom is justly due. He whom Allah scorneth, there is none to give him honour. Lo! Allah doeth what He will. |
| Arberry | Hast thou not seen how to God bow all who are in the and all who are in the earth, heavens the sun and the moon, the stars and the mountains, the trees and the beasts, and many of mankind? And many merit the chastisement; and whom God abases, there is none to honour him. God does whatsoever He will. |
| Shakir | Do you not see that Allah is He, Whom obeys whoever is in the heavens and whoever is in the earth, and the sun and the moon and the stars, and the mountains and the trees, and the animals and many of the people; and many there are against whom chastisement has become necessary; and whomsoever Allah abases, there is none who can make him honorable; surely Allah does what He pleases. |
| Sarwar | Have you not considered that those in the heavens and the earth, the Sun, the Moon, the Stars, the mountains, the trees, the animals, and many people, all bow down to God? But many people deserve His torment. No one can give honor to whomever God has insulted. God has all the power to do what He wants. |
| Khalifa | Do you not realize that to GOD prostrates everyone in the heavens and the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the animals, and many people? Many others among the people are committed to doom. Whomever GOD shames, none will honor him. Everything is in accordance with GOD's will. |
| Hilali/Khan | See you not that to Allah prostrates whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and Ad-Dawab (moving living creatures, beasts, etc.), and many of mankind? But there are many (men) on whom the punishment is justified. And whomsoever Allah disgraces, none can honour him. Verily! Allah does what He wills. |
| H/K/Saheeh | Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth and the sun, the moon, the stars, the mountains, the trees, the moving creatures and many of the people? But upon many the punishment has been justified. And he whom Allah humiliates for him there is no bestower of honor. Indeed, Allah does what He wills. |
| Malik | Do you not see how all who dwell in the heavens and the earth bow down in worship to Allah, including the sun, the moon, the stars, the mountains, the trees, the animals, and a large number of people, even a large number of those deserving the punishment. He who is humbled by Allah has none who can raise him to honor; surely Allah does what He pleases.[18] |
| QXP | Don't you see that all things and beings in the heavens and in the earth, the sun and the moon, and the stars and the mountains, and the trees, and the animals, and a great many human beings pay adoration to Allah? And there are a great many human beings who make themselves worthy of Requital. And those whom the Divine Law shall disgrace, none can raise them to honor. For, Allah carries out all actions according to His Laws. |
| Maulana Ali | Seest thou not that to Allah makes submission whoever is in the heavens and whoever is in the earth, and the sun and the moon and the starts, and the mountains and the trees, and the animals and many of the people? And many there are to whom chastisement is due. And he whom Allah abases, none can give him honour. Surely Allah does what He pleases. |
| Free Minds | Did you not see that to God submit what is in the heavens and what is in the Earth, and the sun and the moon and the stars and the mountains and the trees and what moves, and many of mankind, and many who have deserved the retribution. And whoever God disgraces, then none can honour him. God does what He pleases. |
| Qaribullah | Have you not seen that to Allah prostrate all who are in the heavens and all who are in the earth, the sun and the moon, the stars and the mountains, the trees and the beasts, and many people? And many deserve the punishment. He who is abased by Allah has none to honor him. Allah does what He will. |
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| George Sale | Dost thou not perceive that all creatures both in heaven and on earth adore God; and the sun, and the moon, and the stars, and the mountains, and the beasts, and many men? But many are worthy of chastisement: And whomsoever God shall render despicable, there shall be none to honour; for God doth that which He pleaseth. |
| JM Rodwell | Seest thou not that all in the Heavens and all on the Earth adoreth God? the sun and the moon and the stars, and the mountains, and the trees, and the beasts, and many men? But of many is chastisement the due: And whom God shall disgrace there shall be non |
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| Asad | ART THOU NOT aware that before God prostrate themselves all [things and beings] that are in the heavens and all that are on earth [For the meaning of this "prostration", see 13:15 and 16:48 - 49, and the corresponding notes. My rendering of the relative pronoun man, in this context, as "all [things and beings] that..." is explained in note on 13:15.] the sun, and the moon, and the stars, and the mountains, and the trees, and the beasts? And many human beings [submit to God consciously], [According to Zamakhshari and Razi, this interpolated phrase - with its stress on "consciously" - is an elliptically implied predicate (khabar) linked with the preceding nominal subject (mubtada): the purport being that although everything in creation "prostrates itself" before God, willingly or unwillingly (cf. 13:15), not all human beings do so consciously.] whereas many [others, having defied Him,] will inevitably have to suffer [in the life to come]; [Lit., "whereas upon many a one the suffering [in the life to come] has become unavoidably incumbent (haqqa alayhi)", i.e., as a necessary consequence and corollary of his attitude in this world, and not as an arbitrary "punishment" in the conventional sense of this term.] and he whom God shall scorn [on Resurrection Day] will have none who could bestow honour on him: for, verily, God does what He wills. |
| 22:19 هذان خصمان اختصموا في ربهم فالذين كفروا قطعت لهم ثياب من نار يصب من فوق رؤوسهم الحميم |
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| Transliteration | Hathani khasmani ikhtasamoo fee rabbihim faallatheena kafaroo quttiAAat lahum thiyabun min narin yusabbu min fawqi ruoosihimu alhameemu |
| Literal | Those two, two disputers/adversaries disputed/controverted/argued in their Lord, so those who disbelieved, clothes/garments/dresses were cut for them from fire, the hot/cold water is being poured from above their heads. |
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| Yusuf Ali | These two antagonists dispute with each other about their Lord: But those who deny (their Lord),- for them will be cut out a garment of Fire: over their heads will be poured out boiling water. |
| Pickthal | These twain (the believers and the disbelievers) are two opponents who contend concerning their Lord. But as for those who disbelieve, garments of fire will be cut out for them; boiling fluid will be poured down on their heads, |
| Arberry | These are two disputants who have disputed concerning their Lord. As for the unbelievers, for them garments of fire shall, be cut, and there shall be poured over their heads boiling water |
| Shakir | These are two adversaries who dispute about their Lord; then (as to) those who disbelieve, for them are cut out garments of fire, boiling water shall be poured over their heads. |
| Sarwar | (Those who prostrate themselves before God and those who do not) are two groups who dispute with each other about their Lord. For the unbelievers the garment of fire has already been prepared. Boiling water will be poured upon their heads. |
| Khalifa | Here are two parties feuding with regard to their Lord. As for those who disbelieve, they will have clothes of fire tailored for them. Hellish liquid will be poured on top of their heads. |
| Hilali/Khan | These two opponents (believers and disbelievers) dispute with each other about their Lord; then as for those who disbelieve, garments of fire will be cut out for them, boiling water will be poured down over their heads. |
| H/K/Saheeh | These are two adversaries who have disputed over their Lord. But those who disbelieved will have cut out for them garments of fire. Poured upon their heads will be scalding water |
| Malik | These are the two adversaries (the believers and disbelievers) who dispute with each other about their Lord: as for the disbelievers, garments of Fire will be cut out for them, boiling water will be poured over their heads,[19] |
| QXP | There are two contrary kinds of man who contend about their Sustainer. Those who are bent upon denying the Truth will have garments of flames they cut out for themselves, and burning despair will they cause to be poured on their top priorities. (104:6-7). |
| Maulana Ali | These are two adversaries who dispute about their Lord. So those who disbelieve, for them are cut out garments of fire. Boiling water will be poured over their heads. |
| Free Minds | Here are two opponents who have disputed regarding their Lord; as for those who rejected, outer garments made from fire are cut out for them, and boiling water is poured from above their heads. |
| Qaribullah | Those are two who disputed concerning their Lord. Garments of fire have been prepared for the unbelievers. Boiling water shall be poured over their heads, |
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| George Sale | These are two opposite parties, who dispute concerning their Lord. And they who believe not, shall have garments of fire fitted unto them: boiling water shall be poured on their heads; |
| JM Rodwell | These, the Faithful and the Infidels, are the two disputants who dispute concerning their Lord: but for those who have disbelieved, garments of fire shall be cut out; the boiling water shall be poured down upon their heads: |
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| Asad | These two contrary kinds of man [Lit., "these two adversaries" or "antagonists", i.e., those who believe in God's oneness and uniqueness, and those who ascribe divine qualities to beings other than Him, or even deny His existence altogether.] have become engrossed in contention about their Sustainer! |