Compared Translations of the meaning of the Quran

Compared Translations of the meaning of the Quran - Sura 38
Sad - The Letter Sad
Total Verses: 88

‏38:1 سورة صاد بسم الله الرحمن الرحيم ٛــــ ص والقران ذي الذكر

Transliteration	Sad waalqur-ani thee alththikri
Literal	S/C/SAD and the Koran (owner) of the reminder/remembrance .

Yusuf Ali	Sad: By the Qur'an, Full of Admonition: (This is the Truth).
Pickthal	Sad. By the renowned Qur'an,
Arberry	Sad. By the Koran, containing the Remembrance --
Shakir	Suad, I swear by the Quran, full of admonition.
Sarwar	Sad! I swear by the Quran, which is full of reminders of God, (that you are a Messenger).
Khalifa	S. (Saad), and the Quran that contains the proof.
Hilali/Khan	Sad (These letters (Sad etc.) are one of the miracles of the Quran and none but Allah (Alone) knows their meanings). By the Quran full of reminding.
H/K/Saheeh	Sad. By the Qurā an containing reminder...
Malik	Suad.[1]
QXP	S. SAAD. As-Sadiq - Full of Truth, this Qur'an is a Profound Reminder. Embracing all that is worth taking to your hearts, it can give you eminence.
Maulana Ali	Truthful God! By the Qur’an, possessing eminence!
Free Minds	S', and the Quran that contains the remembrance.
Qaribullah	Saad, by the Holy Reading (Koran) of the Remembrance.

George Sale	S. By the Koran full of admonition.
JM Rodwell	SAD. By the Koran full of warning!

Asad	Sad. [See Appendix II.] CONSIDER [For an explanation of this rendering of the adjurative particle Wa, see first half of note on 74:32.] this Quran, endowed with all that one ought to remember! [Or: "endowed with eminence" (Zamakhshari), since the term dhikr (lit., "reminder" or "remembrance") has also the connotation of "that which is remembered", i.e., "renown", "fame" and, tropically, "eminence". As regards the rendering preferred by me, see 21:10, where the phrase fihi dhikrukum (relating, as above, to the Quran) has been translated as "wherein is found all that you ought to bear in mind", i.e., in order to attain to dignity and happiness.]

Sad 038:002

‏38:2 بل الذين كفروا في عزة وشقاق

Transliteration	Bali allatheena kafaroo fee AAizzatin washiqaqin
Literal	But those who disbelieved (are) in glory/might/power and defiance/animosity .

Yusuf Ali	But the Unbelievers (are steeped) in self-glory and Separatism.
Pickthal	Nay, but those who disbelieve are in false pride and schism.
Arberry	nay, but the unbelievers glory in their schism.
Shakir	Nay! those who disbelieve are in self-exaltation and opposition.
Sarwar	In fact, the unbelievers are the ones who are boastful and quarrelsome.
Khalifa	Those who disbelieve have plunged into arrogance and defiance.
Hilali/Khan	Nay, those who desbelieve are in false pride and opposition.
H/K/Saheeh	But those who disbelieve are in pride and dissension.
Malik	And by the Qur’an which is full of admonition! Surely the unbelievers are in sheer arrogance and perverseness.[2]
QXP	But nay, the deniers are lost in false pride and opposition for the sake of opposition. Hence, they split their own personalities forcing themselves into maintaining double standards in life. ('Shiqaq' = Opposition, schism, splitting, split-personality. Double standards; since denial of a reality does not make it disappear).
Maulana Ali	Nay, those who disbelieve are in self-exaltation and opposition.
Free Minds	Indeed, those who have disbelieved are in false pride and defiance.
Qaribullah	No, the unbelievers exalt in their division.

George Sale	Verily the unbelievers are addicted to pride and contention.
JM Rodwell	In sooth the Infidels are absorbed in pride, in contention with thee.

Asad	But nay - they who are bent on denying the truth are lost in [false] pride, and [hence] deeply in the wrong. [I.e., they refuse to acknowledge the fact of divine revelation because such an acknowledgment would imply an admission of man's responsibility to God - and this their false pride, manifested in their arrogant belief in man's "self-sufficiency", does not allow them to do. The same idea is expressed in 16:22 and, in a more general way, in 2:206. Cf. also 96:6-7.]

Sad 038:003

‏38:3 كم اهلكنا من قبلهم من قرن فنادوا ولات حين مناص

Transliteration	Kam ahlakna min qablihim min qarnin fanadaw walata heena manasin
Literal	How many from (a) people of one era/generation We destroyed from before them? So they called: "And it is not the time, time for escape (expression) ."

Yusuf Ali	How many generations before them did We destroy? In the end they cried (for mercy)- when there was no longer time for being saved!
Pickthal	How many a generation We destroyed before them, and they cried out when it was no longer the time for escape!
Arberry	How many a generation We destroyed before them, and they called, but time was none to escape.
Shakir	How many did We destroy before them of the generations, then they cried while the time of escaping had passed away.
Sarwar	How many ancient generations did We destroy? (On facing Our torment) they cried out for help, but it was too late for them to escape.
Khalifa	Many a generation before them we annihilated. They called for help, in vain.
Hilali/Khan	How many a generation We have destroyed before them, and they cried out when there was no longer time for escape!
H/K/Saheeh	How many a generation have We destroyed before them, and they [then] called out; but it was not a time for escape.
Malik	How many generations have We destroyed before them? When their doom approached, they all cried out for mercy, but it was no longer the time to be saved.[3]
QXP	How many a generation have We (Our Law of Requital) wiped out before them, and they cried out when it was too late to escape.
Maulana Ali	How many a generation We destroyed before them, then they cried when there was no longer time for escape!
Free Minds	How many a generation have We destroyed before them. And they called out when it was far too late.
Qaribullah	How many generations have We destroyed before them. They called: 'The time is neither of escape, nor safety. '

George Sale	How many generations have We destroyed before them; and they cried for mercy, but it was not a time to escape.
JM Rodwell	How many generations have we destroyed before them! And they cried for mercy but no time was it of escape!

Asad	How many a generation have We destroyed before their time [for this very sin]! [It is to be noted that the term qarn signifies not merely a "generation" but also - and quite frequently in the Quran - "people belonging to a particular period and environment', i.e., a "civilization" in the historical connotation of this word.] And [how] they called [unto Us] when it was too late to escape! [Lit., "while there was no time for escaping".]

Sad 038:004

‏38:4 وعجبوا ان جاءهم منذر منهم وقال الكافرون هذا ساحر كذاب

Transliteration	WaAAajiboo an jaahum munthirun minhum waqala alkafiroona hatha sahirun kaththabun
Literal	And they were wondering/astonished/surprised that (a) warner/giver of notice came to them from them, and the disbelievers said: "That (is a) liar/denier/falsifier, (a) magician/sorcerer."

Yusuf Ali	So they wonder that a Warner has come to them from among themselves! and the Unbelievers say, "This is a sorcerer telling lies!
Pickthal	And they marvel that a warner from among themselves hath come unto them, and the disbelievers say: This is a wizard, a charlatan.
Arberry	Now they marvel that a warner has come to them from among them; and the unbelievers say, 'This is a lying sorcerer.
Shakir	And they wonder that there has come to them a warner from among themselves, and the disbelievers say: This IS an enchanter, a liar.
Sarwar	It seems strange to the pagans that a man from their own people should come to them as a Prophet. The unbelievers have said, "He is only a lying magician".
Khalifa	They wondered that a warner should come to them, from among them. The disbelievers said, "A magician, a liar.
Hilali/Khan	And they (Arab pagans) wonder that a warner (Prophet Muhammad SAW) has come to them from among themselves! And the disbelievers say: "This (Prophet Muhammad SAW) is a sorcerer, a liar.
H/K/Saheeh	And they wonder that there has come to them a warner from among themselves. And the disbelievers say, "This is a magician and a liar.
Malik	They wonder that a Warner has come to them from among themselves, and the disbelievers say: "He is a sorcerer telling lies![4]
QXP	Now these people wonder that a Warner has come to them from their own midst! And the disbelievers say, "This is a wizard, a liar.
Maulana Ali	And they wonder that a warner from among themselves has come to them, and the disbelievers say: This is an enchanter, a liar.
Free Minds	And they were surprised that a warner has come to them from among themselves. And the rejecters said: "This is a magician, a liar."
Qaribullah	They marvel now that, from among themselves, a warner has come to them. The unbelievers say: 'This is a lying sorcerer.

George Sale	They wonder that a warner from among themselves hath come unto them. And the unbelievers said, this man is a sorcerer, and a liar:
JM Rodwell	And they marvel that a warner from among themselves hath come to them; and the Infidels say, "This is a sorcerer, a liar:

Asad	Now these [people] deem it strange that a warner should have come unto them from their own midst - and [so] the deniers of the truth are saying: "A [mere] spellbinder is he, a liar! [Although this passage describes, in the first instance, the attitude of the pagan Quraysh towards the Prophet, it touches upon the reluctance of most people, at all times, to recognize "a man from their own midst" - i.e., a human being like themselves - as God-inspired. (See note on 50:2.)]

Sad 038:005

‏38:5 اجعل الالهة الها واحدا ان هذا لشئ عجاب

Transliteration	AjaAAala al-alihata ilahan wahidan inna hatha lashay-on AAujabun
Literal	Did he make the gods one god? That (E) that (is an) astounding/surprising thing (E).

Yusuf Ali	"Has he made the gods (all) into one Allah? Truly this is a wonderful thing!"
Pickthal	Maketh he the gods One Allah? Lo! that is an astounding thing.
Arberry	What, has he made the gods One God? This is indeed a marvellous thing.'
Shakir	What! makes he the gods a single Allah? A strange thing is this, to be sure!
Sarwar	They say, "Has he condemned all other gods but One? This is certainly strange".
Khalifa	"Did he make the gods into one god? This is really strange."
Hilali/Khan	"Has he made the aliha (gods) (all) into One Ilah (God - Allah). Verily, this is a curious thing!"
H/K/Saheeh	Has he made the gods [only] one God? Indeed, this is a curious thing."
Malik	Does he claim that there is only One God in place of all other gods? Surely this is a strange thing."[5]
QXP	Does he blend all the gods into One God? Behold, this is a thing mind-boggling!"
Maulana Ali	Makes he the gods a single God? Surely this is a strange thing.
Free Minds	"Has he made the gods into One god? This is indeed a strange thing!"
Qaribullah	What, has he made the gods One God? This is indeed a wondrous thing. '

George Sale	Doth he affirm the gods to be but one God? Surely this is a wonderful thing.
JM Rodwell	Maketh he the gods to be but one god? A strange thing forsooth is this!"

Asad	Does he claim that all the deities are [but] one God? Verily, a most strange thing is this!" [Divorced from its purely historical background, this criticism acquires a timeless significance, and may be thus paraphrased: "Does he claim that all creative powers and qualities are inherent exclusively in what he conceives as `one God'?" - a paraphrase which illustrates the tendency of many people to attribute a decisive influence on human life - and, hence, a quasi-divine status - to a variety of fortuitous phenomena or circumstances (like wealth, "luck", social position, etc.) rather than to acknowledge the overwhelming evidence, in all observable nature, of God's unique existence.]

Sad 038:006

‏38:6 وانطلق الملا منهم ان امشوا واصبروا على الهتكم ان هذا لشئ يراد

Transliteration	Waintalaqa almalao minhum ani imshoo waisbiroo AAala alihatikum inna hatha lashay-on yuradu
Literal	And the assembly/nobles set out that: "Walk and be patient on your gods, that (E) (is) a thing (E) is being wanted/intended ."

Yusuf Ali	And the leader among them go away (impatiently), (saying), "Walk ye away, and remain constant to your gods! For this is truly a thing designed (against you)!
Pickthal	The chiefs among them go about, exhorting: Go and be staunch to your gods! Lo! this is a thing designed.
Arberry	And the Council of them depart, saying 'Go! Be steadfast to your gods; this is a thing to be desired.
Shakir	And the chief persons of them break forth, saying: Go and steadily adhere to your gods; this is most surely a thing sought after.
Sarwar	A group of the pagans walked out of a meeting with the Prophet and told the others, "Let us walk away. Be steadfast in the worship of your gods. This man wants to dominate you.
Khalifa	The leaders announced, "Go and steadfastly persevere in worshiping your gods. This is what is desired.
Hilali/Khan	And the leaders among them went about (saying): "Go on, and remain constant to your aliha (gods)! Verily, This is a thing designed (against you)!
H/K/Saheeh	And the eminent among them went forth, [saying], "Continue, and be patient over [the defense of] your gods. Indeed, this is a thing intended.
Malik	Their leaders go about saying: "Pay no heed, stand firm in the service of your gods; this slogan of One God is designed against you.[6]
QXP	Their leaders go about saying, "Walk away and hold on to your gods! This, behold, is the only thing to do. And this (mind-boggling thing) seems to be designed with ulterior motives.
Maulana Ali	And the chiefs among them say: Go and steadily adhere to your gods: surely this is a thing intended.
Free Minds	And the leaders among them went out: "Walk away, and remain patient to your gods. This thing can be turned back."
Qaribullah	Their assembly left (saying): 'Go, and be patient to your gods, this is something to be desired.

George Sale	And the chief men among them departed, saying to one another, go, and persevere in the worship of your gods: Verily this is the thing which is designed.
JM Rodwell	And their chiefs took themselves off. "Go, said they, and cleave steadfastly to your gods. Ye see the thing aimed at.

Asad	And their leaders launch forth [thus]: "Go ahead, and hold steadfastly onto your deities: this, behold, is the only thing to do! [Lit., "a thing desired" or "to be desired", i.e., a sensible course of action.]

Sad 038:007

‏38:7 ماسمعنا بهذا في الملة الاخرة ان هذا الا اختلاق

Transliteration	Ma samiAAna bihatha fee almillati al-akhirati in hatha illa ikhtilaqun
Literal	We did not hear/listen with that in the religion/faith the last, that (E) that is except creations/inventions.

Yusuf Ali	"We never heard (the like) of this among the people of these latter days: this is nothing but a made-up tale!"
Pickthal	We have not heard of this in later religion. This is naught but an invention.
Arberry	We have not heard of this in the last religion; this is surely an invention.
Shakir	We never heard of this in the former faith; this is nothing but a forgery:
Sarwar	We have heard nothing like this in the latest religion. This is only his own false invention.
Khalifa	"We never heard of this from the religion of our fathers. This is a lie.
Hilali/Khan	"We have not heard (the like) of this among the people of these later days. This is nothing but an invention!
H/K/Saheeh	We have not heard of this in the latest religion. This is not but a fabrication.
Malik	We have not heard such a thing from anyone of the people of latter days (Jews and Christians): it is nothing but a fabrication.[7]
QXP	We have never heard of this in the latest religion. This (concept of One God) is nothing but a made-up tale! (Even the Christians subscribe to a Triune God).
Maulana Ali	We never heard of this in the former faith: this is nothing but a forgery.
Free Minds	"We never heard of this from the people before us. This is but an innovation."
Qaribullah	We never heard of this in the former religion. It is nothing but an invention.

George Sale	We have not heard any thing like this in the last religion: This is no other than a false contrivance.
JM Rodwell	We heard not of this in the previous creed. It is but an imposture:

Asad	Never did we hear of [a claim like] this in any faith of latter days! [I.e., "in any of the faiths prevalent in our days": an oblique reference to Christianity and its dogma of the Trinity, which contrasts with the Quranic concept of God's oneness and uniqueness, as well as to any other faith based on the belief in a multiplicity or multiform incarnation of divine powers (e.g., Hinduism with its triad of Brahma, Vishnu and Shiva).] It is nothing but [a mortal man's] invention!

Sad 038:008

‏38:8 ءانزل عليه الذكر من بيننا بل هم في شك من ذكري بل لما يذوقوا عذاب

Transliteration	Aonzila AAalayhi alththikru min baynina bal hum fee shakkin min thikree bal lamma yathooqoo AAathabi
Literal	Is the reminder/remembrance descended on (to) him from between us? But they are in doubt/suspicion from My remembrance/reminder, but till now they did not taste/experience My torture.

Yusuf Ali	"What! has the Message been sent to him - (Of all persons) among us?"...but they are in doubt concerning My (Own) Message! Nay, they have not yet tasted My Punishment!
Pickthal	Hath the reminder been unto him (alone) among us? Nay, but they are in doubt concerning My reminder; nay but they have not yet tasted My doom.
Arberry	What, has the Remembrance been sent down on him out of us all?' Nay, but they are in doubt of My Remembrance; nay, they have not yet tasted My chastisement.
Shakir	Has the reminder been revealed to him from among us? Nay! they are in doubt as to My reminder. Nay! they have not yet tasted My chastisement!
Sarwar	Can it be that he alone has received the Quran?" In fact, they have doubts about My Quran and this is because they have not yet faced (My) torment.
Khalifa	"Why did the proof come down to him, instead of us?" Indeed, they are doubtful of My proof. Indeed, they have not yet tasted My retribution.
Hilali/Khan	"Has the Reminder been sent down to him (alone) from among us?" Nay! but they are in doubt about My Reminder (this Quran)! Nay, but they have not tasted (My) Torment!
H/K/Saheeh	Has the message been revealed to him out of [all of] us? Rather, they are in doubt about My message. Rather, they have not yet tasted My punishment.
Malik	Is he the only fit person among us to whom the admonition is revealed?" But in fact they doubt My admonition, for they have not yet tasted My punishment.[8]
QXP	What! Has the Reminder come down only to him among us?" Nay, in fact, it is My Own Reminder that they distrust (and not you O Prophet). Nay, they have not yet tasted My Requital.
Maulana Ali	Has the Reminder been revealed to him from among us? Nay, they are in doubt as to My Reminder. Nay, they have not yet tasted My chastisement.
Free Minds	"Has the remembrance been sent down to him, from between all of us!" Indeed, they are doubtful of My reminder. Indeed, they have not yet tasted My retribution.
Qaribullah	What, out of all of us, has the Remembrance been sent down to him (Prophet Muhammad)? ' No, they are doubtful about My Remembrance, no, they have not yet tasted My punishment.

George Sale	Hath an admonition been sent unto him preferably to any other among us? Verily they are in a doubt concerning my admonition: But they have not yet tasted my vengeance.
JM Rodwell	To him alone of us all hath a book of warning been sent down?" Yes! they are in doubt as to my warnings, for they have not yet tasted my vengeance.

Asad	What! Upon him alone from among all of us should a [divine] reminder have been bestowed from on high?" Nay, but it is My Own reminder that they distrust! [Lit., "that they are in doubt of": i.e., it is not the personality of the Prophet that fills them with distrust, but, rather, the substance of the message proclaimed by him - and, in particular, his insistence on God's absolute oneness and uniqueness, which runs counter to their habits of thought and social traditions.] Nay, they have not yet tasted the suffering which I do impose! [Sc., "on people who refuse to accept the truth".]

Sad 038:009

‏38:9 ام عندهم خزائن رحمة ربك العزيز الوهاب

Transliteration	Am AAindahum khaza-inu rahmati rabbika alAAazeezi alwahhabi
Literal	Or at them (is) your Lord's safes/storages (of) mercy, the glorious/mighty the grantor/presenter?

Yusuf Ali	Or have they the treasures of the mercy of thy Lord,- the Exalted in Power, the Grantor of Bounties without measure?
Pickthal	Or are theirs the treasures of the mercy of thy Lord, the Mighty, the Bestower?
Arberry	Or have they the treasuries of thy Lord's mercy, the All-mighty, the All-giving?
Shakir	Or is it that they have the treasures of the mercy of your Lord, the Mighty, the great Giver?
Sarwar	Do they possess the treasures of the mercy of your, (Muhammad's), Lord, the Majestic and Munificent God?.
Khalifa	Do they own the treasures of mercy of your Lord, the Almighty, the Grantor.
Hilali/Khan	Or have they the treasures of the Mercy of your Lord, the All-Mighty, the Real Bestower?
H/K/Saheeh	Or do they have the depositories of the mercy of your Lord, the Exalted in Might, the Bestower?
Malik	Do they have the treasures of the mercy of your Lord, the All-Mighty, the Munificent One.[9]
QXP	Or with them are the treasures of your Lord's Grace? - The Almighty, the Grantor of Gifts.
Maulana Ali	Or, have they the treasures of the mercy of thy Lord, the Mighty, the Great Giver?
Free Minds	Or do they have the treasures of mercy of your Lord, the Noble, the Grantor.
Qaribullah	Or, have they the treasuries of the Mercy of your Lord, the Almighty, the Giving?

George Sale	Are the treasuries of the mercy of thy Lord, the mighty, the munificent God, in their hands?
JM Rodwell	Are the treasures of the mercy of thy Lord, the Mighty, the bounteous, in their hands?

Asad	Or do they [think that they] own the treasures of thy Sustainer's grace - [the grace] of the Almighty, the Giver of Gifts? [I.e., "Do they think that it is for them to decide as to who should and who should not be graced with divine revelation?"

Sad 038:010

‏38:10 ام لهم ملك السماوات والارض ومابينهما فليرتقوا في الاسباب

Transliteration	Am lahum mulku alssamawati waal-ardi wama baynahuma falyartaqoo fee al-asbabi
Literal	Or for them (is) the skies'/space's and the earth's/Planet Earth's and what (is) between them (B)'s ownership/kingdom ? So they should ascend/climb in the reasons/connections .

Yusuf Ali	Or have they the dominion of the heavens and the earth and all between? If so, let them mount up with the ropes and means (to reach that end)!
Pickthal	Or is the kingdom of the heavens and the earth and all that is between them theirs? Then let them ascend by ropes!
Arberry	Or is theirs the kingdom of the heavens and earth and of what between them is? Why, then let them ascend the cords!
Shakir	Or is it that theirs is the kingdom of the heavens and the earth and what is between them? Then let them ascend by any
Sarwar	Do they own the heavens and the earth and all that is between them? Let them try on their own to block (the ways of heavens so that Our revelations cannot come to you).
Khalifa	Do they possess the sovereignty of the heavens and the earth, and everything between them? Let them help themselves.
Hilali/Khan	Or is it that the dominion of the heavens and the earth and all that is between them is theirs? If so, let them ascend up with means (to the heavens)!
H/K/Saheeh	Or is theirs the dominion of the heavens and the earth and what is between them? Then let them ascend through [any] ways of access.
Malik	Or do they have sovereignty over the heavens and the earth and all that lies between them? If so, let them ascend by any means to be in a position of dictating to Allah according to their wishes.[10]
QXP	Or is it that theirs is the Kingdom of the heavens and the earth, and all that is between them? If so, let them ascend to Supremacy by all means.
Maulana Ali	Or is the kingdom of the heavens and the earth and what is between them theirs? Then let them rise higher in means.
Free Minds	Or do they possess the dominion of the heavens and the Earth, and all that is between them? Then let them bring their own solutions.
Qaribullah	Or, is theirs the Kingdom of the heavens and the earth and all that is between them? Then let them ascend by (their) means!

George Sale	Is the kingdom of the heavens and the earth, and of whatever is between them, in their possession? If it be so, let them ascend by steps unto heaven.
JM Rodwell	Is the kingdom of the heavens and of the earth and of all that is between them theirs? Then let them mount up by cords!

Asad	Or [that] the dominion over the heavens and the earth and all that is between them is theirs? Why, then, let them try to ascend [to God-like power] by all [conceivable] means! [I.e., "Do they think that human beings are so highly endowed that they are bound to attain, some day, to mastery over the universe and all nature, and thus to God-like power?" Cf. in this connection 96:6-8 and the corresponding note. As regards my rendering of al-asbab as "all [conceivable] means", see note on 18:84.]

Sad 038:011

‏38:11 جند ماهنالك مهزوم من الاحزاب

Transliteration	Jundun ma hunalika mahzoomun mina al-ahzabi
Literal	Soldiers/warriors from the groups/parties at that place and time (are) defeated .

Yusuf Ali	But there - will be put to flight even a host of confederates.
Pickthal	A defeated host are (all) the factions that are there.
Arberry	A very host of parties is routed there!
Shakir	A host of deserters of the allies shall be here put to flight.
Sarwar	They are only a small band among the defeated confederate tribes.
Khalifa	Instead, whatever forces they can muster - even if all their parties banded together - will be defeated.
Hilali/Khan	(As they denied Allahs Message) they will be a defeated host like the confederates of the old times (who were defeated).
H/K/Saheeh	[They are but] soldiers [who will be] defeated there among the companies [of disbelievers].
Malik	Their faction is no more than an army who will be beaten right here.[11]
QXP	But here it is! Defeated confederates are these, however closely they might band together.
Maulana Ali	What an army of the allies is here put to flight!
Free Minds	The opposing troops they have gathered will be defeated.
Qaribullah	The army is defeated as (were) the confederates.

George Sale	But any army of the confederates shall even here be put to flight.
JM Rodwell	Any army of the confederates shall here be routed.

Asad	[But] there it is: any and all human beings, however [strongly] leagued together, are bound to suffer defeat [whenever they refuse to accept the truth]. [The collective noun jund, which primarily denotes "a host" or "an army", has also the meaning of "created beings", in this context obviously human beings; in combination with the particle ma, "any number of human beings". The term hizb (of which ahzab is the plural), on the other hand, denotes "a party" or "a group of people of the same mind" or "people leagued together", i.e., for a definite purpose.]

Sad 038:012

‏38:12 كذبت قبلهم قوم نوح وعاد وفرعون ذو الاوتاد

Transliteration	Kaththabat qablahum qawmu noohin waAAadun wafirAAawnu thoo al-awtadi
Literal	Noah's, and Aad's, and Pharaoh's nation, (owner) of the stakes/pegs/nails denied/falsified before them.

Yusuf Ali	Before them (were many who) rejected messengers,- the people of Noah, and 'Ad, and Pharaoh, the Lord of Stakes,
Pickthal	The folk of Noah before them denied (their messenger) and (so did the tribe of) A'ad, and Pharaoh firmly planted,
Arberry	Cried lies before them the people of Noah, and Ad, and Pharaoh, he of the tent-pegs,
Shakir	The people of Nuh and Ad, and Firon, the lord of spikes, rejected (messengers) before them.
Sarwar	The people of Noah, Ad and the dominating Pharaoh had rejected Our revelations.
Khalifa	Disbelieving before them were the people of Noah, `Aad, and the mighty Pharaoh.
Hilali/Khan	Before them (were many who) belied Messengers, the people of Nooh (Noah); and Ad; and Firaun (Pharaoh) the man of stakes (with which he used to punish the people),
H/K/Saheeh	The people of Noah denied before them, and [the tribe of] Aad and Pharaoh, the owner of stakes,
Malik	Before them the people of Noah, `Ad and Pharoah, the man of stakes, denied their Messengers,[12]
QXP	And before them denied the Truth, the people of Noah, Aad and Pharaoh of the firm stakes. ('Zil-awtad' could indicate 'the lord of the Pyramids').
Maulana Ali	The people of Noah, and ‘Ad, and Pharaoh, the lord of hosts, rejected (prophets) before them,
Free Minds	Disbelieving before them were the people of Noah, 'Aad, and Pharaoh with the planks.
Qaribullah	Before them the nations of Noah, Aad and Pharaoh, and he of the tentpegs belied,

George Sale	The people of Noah, and the tribe of Ad, and Pharaoh the contriver of the stakes,
JM Rodwell	Before them the people of Noah and Ad and Pharaoh the impaler treated their prophets as impostors;

Asad	To the truth gave the lie aforetime [Lit., "before them", i.e., before the people who opposed or oppose Muhammad's message.] Noah's people, and [the tribe of] Ad, and Pharaoh of the [many] tent-poles, [In classical Arabic, this ancient bedouin term is used idiomatically as a metonym for "mighty dominion" or "firmness of power" (Zamakhshari). The number of poles supporting a bedouin tent is determined by its size, and the latter has always depended on the status and power of its owner: thus, a mighty chieftain is often alluded to as "he of many tent-poles".]

Sad 038:013

‏38:13 وثمود وقوم لوط واصحاب الايكة اولئك الاحزاب

Transliteration	Wathamoodu waqawmu lootin waas-habu al-aykati ola-ika al-ahzabu
Literal	And Thamud and Lot's nation, and owners/company (of) the thicket/dense tangled trees, those are the groups/parties.

Yusuf Ali	And Thamud, and the people of Lut, and the Companions of the Wood; - such were the Confederates.
Pickthal	And (the tribe of) Thamud, and the folk of Lot, and the dwellers in the wood: these were the factions.
Arberry	and Thamood, and the people of Lot, and the men of the Thicket - those were the parties;
Shakir	And Samood and the people of Lut and the dwellers of the thicket; these were the parties.
Sarwar	So also did the people of Thamud, Lot, and the dwellers of the Forest.
Khalifa	Also, Thamoud, the people of Lot, the dwellers of the Woods (of Midyan); those were the opponents.
Hilali/Khan	And Thamood, and the people of Lout (Lot), and the dwellers of the wood; such were the confederates.
H/K/Saheeh	And [the tribe of] Thamud and the people of Lot and the companions of the thicket. Those are the companies.
Malik	So did Thamud, the people of Lot and those of Aiykah (the people of Median) - all divided themselves into factions;[13]
QXP	And Thamud, and the people of Lot, and the dwellers of the Wood-dales (of Midyan). And they were clans strongly banded.
Maulana Ali	And Thamud and the people of Lot and the dwellers of the thicket. These were the parties (opposing Truth).
Free Minds	And Thamud, and the people of Lot, the dwellers of the Woods; such were the opponents.
Qaribullah	Thamood, the nation of Lot and the dwellers of the Thicket such were the confederates.

George Sale	and the tribe of Thamud, and the people of Lot, and the inhabitants of the wood near Madian, accused the prophets of imposture before them: These were the confederates against the messengers of God.
JM Rodwell	And Themoud, and the people of Lot, and the dwellers in the forest: these were the confederates.

Asad	and [the tribe of] Thamud, and the people of Lot, and the dwellers of the wooded dales [of Madyan]: they all were leagued together, [as it were, in their unbelief:]

Sad 038:014

‏38:14 ان كل الا كذب الرسل فحق عقاب

Transliteration	In kullun illa kaththaba alrrusula fahaqqa AAiqabi
Literal	That (E) each/all except they did (without exception) lied/denied/falsified the messengers, so (they) deserved My punishment.

Yusuf Ali	Not one (of them) but rejected the messengers, but My punishment came justly and inevitably (on them).
Pickthal	Not one of them but did deny the messengers, therefor My doom was justified,
Arberry	not one, that cried not lies to the Messengers, so My retribution was just.
Shakir	There was none of them but called the messengers liars, so just was My retribution.
Sarwar	Each of them who rejected the Messenger become subject to Our punishment.
Khalifa	Each of them disbelieved the messengers and thus, My retribution was inevitable.
Hilali/Khan	Not one of them but belied the Messengers, therefore My Torment was justified,
H/K/Saheeh	Each of them denied the messengers, so My penalty was justified.
Malik	all charged their Messengers liars, so just was my torment of annihilating them.[14]
QXP	All of them accused the Messengers of lying. Hence, My Law justly grasped them.
Maulana Ali	Not one of them but rejected the messengers, so just was My retribution.
Free Minds	Each of them disbelieved the messengers, therefore My retribution came to be.
Qaribullah	There was not one of those that did not belie the Messengers. Therefore, My retribution was realized.

George Sale	All of them did no other than accuse their Apostles of falsehood: Wherefore my vengeance hath been justly executed upon them.
JM Rodwell	Nought did they all but charge the apostles with falsehood: Just, therefore, the retribution.

Asad	not one [was there] but gave the lie to the apostles - and thereupon My retribution fell due.

Sad 038:015

‏38:15 وماينظر هؤلاء الا صيحة واحدة مالها من فواق

Transliteration	Wama yanthuru haola-i illa sayhatan wahidatan ma laha min fawaqin
Literal	And those do not look/see/watch except (for) one loud strong cry/torture raid, (there is) nothing from (a) recovery/awakening for it.

Yusuf Ali	These (today) only wait for a single mighty Blast, which (when it comes) will brook no delay.
Pickthal	These wait for but one Shout, there will be no second thereto.
Arberry	These are only awaiting for a single Cry, to which there is no delay.
Shakir	Nor do these await aught but a single cry, there being no delay in it.
Sarwar	They had only to wait for the single inevitable blast.
Khalifa	These people can expect a single blow, from which they never recover.
Hilali/Khan	And these only wait for a single Saihah (shout (i.e. the blowing of the Trumpet by the angel Israfil Sarafil)) there will be no pause or ending thereto (till everything will perish except Allah (the only God full of Majesty, Bounty and Honour)).
H/K/Saheeh	And these [disbelievers] await not but one blast [of the Horn]; for it there will be no delay.
Malik	These people also await nothing but a single mighty Blast - the one which none may retard.[15]
QXP	Now these people only wait a single Blast from which they recover not.
Maulana Ali	And these wait but for one cry, wherein there is no delay.
Free Minds	And what these people are waiting for is a single scream, from which they will not recover.
Qaribullah	These only wait for a single Shout for which there will be no delay.

George Sale	And these wait only for one sounding of the trumpet; which there shall be no deferring.
JM Rodwell	And these (Meccans) await but one single trumpet blast-There shall be no delaying it-

Asad	And they [who now deny the truth - they, too,] have but to wait for one single blast [of punishment to overtake them]: it shall not be delayed a whit. [Sc., "beyond the term set for it by God".]

Sad 038:016

‏38:16 وقالوا ربنا عجل لنا قطنا قبل يوم الحساب

Transliteration	Waqaloo rabbana AAajjil lana qittana qabla yawmi alhisabi
Literal	And they said: "Our Lord hurry/hasten/speed for us our share/prize voucher/accounting book before the Account Day/Resurrection Day."

Yusuf Ali	They say: "Our Lord! hasten to us our sentence (even) before the Day of Account!"
Pickthal	They say: Our Lord! Hasten on for us our fate before the Day of Reckoning.
Arberry	They say, 'Our Lord, hasten to us our share before the Day of Reckoning.'
Shakir	And they say: O our Lord! hasten on to us our portion before the day of reckoning.
Sarwar	They scornfully said, "Lord, show us the record of our deeds before the day when everyone must present the account of their deeds.".
Khalifa	They challenged: "Our Lord, why do you not rush the retribution for us, before the Day of Reckoning."
Hilali/Khan	They say: "Our Lord! Hasten to us Qittana (i.e. our Record of good and bad deeds so that we see it) before the Day of Reckoning!"
H/K/Saheeh	And they say, "Our Lord, hasten for us our share [of the punishment] before the Day of Account"
Malik	They say: "Our Lord, hasten our doom for us before the Day of Reckoning."[16]
QXP	And they mock, "Our Lord! Bring for us our sentence before the Day of Account."
Maulana Ali	And they say: Our Lord, hasten on for us our portion before the day of Reckoning.
Free Minds	And they said: "Our Lord, hasten for us our punishment, before the Day of Reckoning."
Qaribullah	They say: 'Our Lord, hasten to us our share before the Day of Recompense. '

George Sale	And they scoffingly say, O Lord, hasten our sentence unto us, before the day of account.
JM Rodwell	Yet they dare to say, "O our Lord! hasten our lot to us, before the day of reckoning."

Asad	As it is, they say [mockingly]: "O our Sustainer! Hasten on to us our share [of punishment even] before the Day of Reckoning!" [Cf. 8:32. This mocking "demand" of the unbelievers is mentioned in several other places in the Quran.]

Sad 038:017

‏38:17 اصبر على مايقولون واذكر عبدنا داؤود ذا الايد انه اواب

Transliteration	Isbir AAala ma yaqooloona waothkur AAabdana dawooda tha al-aydi innahu awwabun
Literal	Be patient on what they say, and mention/remember Our worshipper/slave David, (owner) of the power/strength/force, that he truly is repentant/returning.

Yusuf Ali	Have patience at what they say, and remember our servant David, the man of strength: for he ever turned (to Allah).
Pickthal	Bear with what they say, and remember Our bondman David, lord of might, Lo! he was ever turning in repentance (toward Allah).
Arberry	Bear patiently what they say, and remember Our servant David, the man of might; he was a penitent.
Shakir	Bear patiently what they say, and remember Our servant Dawood, the possessor of power; surely he was frequent m returning (to Allah).
Sarwar	(Muhammad), bear patiently what they say and recall Our servant, David, who had strong hands and who was most repentant.
Khalifa	Be patient in the face of their utterances, and remember our servant David, the resourceful; he was obedient.
Hilali/Khan	Be patient (O Muhammad SAW) of what they say, and remember Our slave Dawood (David), endued with power. Verily, he was ever oft-returning in all matters and in repentance (toward Allah).
H/K/Saheeh	Be patient over what they say and remember Our servant, David, the possessor of strength; indeed, he was one who repeatedly turned back [to Allah].
Malik	O Prophet, have patience at what they say, and remember Our servant David, the man of strength, who was frequent in turning to Allah for guidance.[17]
QXP	Bear with patience whatever they may say, and remember Our servant David, the man of strength and resources. He always turned unto Us.
Maulana Ali	Bear patiently what they say, and remember Our servant David, the possessor power. He ever turned (to Allah).
Free Minds	Be patient to what they say, and recall Our servant David, the resourceful. He was obedient.
Qaribullah	Bear patiently with what they say, and remember Our worshiper David, a man of might. He was ever turning in repentance.

George Sale	Do thou patiently bear that which they utter: And remind them of our servant David, indued with strength; for he was one who seriously turned himself unto God.
JM Rodwell	Put thou up with what they say: and remember our servant David, a man strong of hand, one who turned him to Us in penitence:

Asad	[But] bear thou with patience whatever they may say, and remember Our servant David, him who was endowed with [so much] inner strength! He, verily, would always turn unto Us:

Sad 038:018

‏38:18 انا سخرنا الجبال معه يسبحن بالعشي والاشراق

Transliteration	Inna sakhkharna aljibala maAAahu yusabbihna bialAAashiyyi waal-ishraqi
Literal	That We, We manipulated/subjugated the mountains with him, they praise/glorify at the evening/first darkness and the sun rise.

Yusuf Ali	It was We that made the hills declare, in unison with him, Our Praises, at eventide and at break of day,
Pickthal	Lo! We subdued the hills to hymn the praises (of their Lord) with him at nightfall and sunrise,
Arberry	With him We subjected the mountains to give glory at evening and sunrise,
Shakir	Surely We made the mountains to sing the glory (of Allah) in unison with him at the evening and the sunrise,
Sarwar	We made the mountains join him in glorifying Us in the evening and in the morning.
Khalifa	We committed the mountains in his service, glorifying with him night and day.
Hilali/Khan	Verily, We made the mountains to glorify Our Praises with him (Dawood (David)) in the Ashi (i.e. after the mid-day till sunset) and Ishraq (i.e. after the sunrise till mid-day).
H/K/Saheeh	Indeed, We subjected the mountains [to praise] with him, exalting [Allah] in the [late] afternoon and [after] sunrise.
Malik	We made the mountains join him in Our praises at evening and the sunrise.[18]
QXP	Behold, We subdued for him the strong Mountain Tribes that strove along with him night and day.
Maulana Ali	Truly We made the mountains subject to him, glorifying (Allah) at nightfall and sunrise,
Free Minds	We committed the mountains to glorify with him, during dusk and dawn.
Qaribullah	We subjected the mountains to exalt (Me) with him in the evening and at sunrise,

George Sale	We compelled the mountains to celebrate our praise with him, in the evening and at sun-rise,
JM Rodwell	We constrained the mountains to join with him in lauds at even and at sunrise;

Asad	[and for this,] behold, We caused [Lit., "We compelled" or "constrained".] the mountains to join him in extolling Our limitless glory at eventide and at sunrise,

Sad 038:019

‏38:19 والطير محشورة كل له اواب

Transliteration	Waalttayra mahshooratan kullun lahu awwabun
Literal	And the birds gathered, each/all for him (are) returning .

Yusuf Ali	And the birds gathered (in assemblies): all with him did turn (to Allah).
Pickthal	And the birds assembled; all were turning unto Him.
Arberry	and the birds, duly mustered, every one to him reverting;
Shakir	And the birds gathered together; all joined in singing with him.
Sarwar	We made the birds assemble around him in flocks.
Khalifa	Also the birds were committed to serve him; all were obedient to him.
Hilali/Khan	And (so did) the birds assembled: all with him (Dawood (David)) did turn (to Allah i.e. glorified His Praises).
H/K/Saheeh	And the birds were assembled, all with him repeating [praises].
Malik	And the birds, too, with all their flocks, join in singing with him.[19]
QXP	And the nomad riders of the Ta'er Tribe were all obedient to him. (21:79), (27:16), (34:10).
Maulana Ali	And the birds gathered together. All were obedient to him.
Free Minds	And the birds were gathered; all were obedient to him.
Qaribullah	and the birds, too, gathered each obedient to him.

George Sale	and also the birds, which gathered themselves together unto him: All of them returned frequently unto him for this purpose.
JM Rodwell	And the birds which flocked to him, and would all return to him oft;

Asad	and [likewise] the birds in their assemblies: [See surah 21:79.] [together] they all Would turn again and again unto Him [who had created them].

Sad 038:020

‏38:20 وشددنا ملكه واتيناه الحكمة وفصل الخطاب

Transliteration	Washadadna mulkahu waataynahu alhikmata wafasla alkhitabi
Literal	And We strengthened/supported his ownership/kingdom, and We gave/brought him the wisdom and judgment/decision (of) the speech/address/conversation.

Yusuf Ali	We strengthened his kingdom, and gave him wisdom and sound judgment in speech and decision.
Pickthal	We made his kingdom strong and gave him wisdom and decisive speech.
Arberry	We strengthened his kingdom, and gave him wisdom and speech decisive.
Shakir	And We strengthened his kingdom and We gave him wisdom and a clear judgment.
Sarwar	We strengthened his kingdom, giving him wisdom and the power of sound Judgment.
Khalifa	We strengthened his kingship, and endowed him with wisdom and good logic.
Hilali/Khan	We made his kingdom strong and gave him Al-Hikmah (Prophethood, etc.) and sound judgement in speech and decision.
H/K/Saheeh	And We strengthened his kingdom and gave him wisdom and discernment in speech.
Malik	We strengthened his kingdom and gave him wisdom and sound judgment in speech and decision.[20]
QXP	We strengthened his Kingdom and gave him wisdom and good judgment. And We endowed him with the ability to make just decisions, and speak eloquently. (17:39), (43:63).
Maulana Ali	And We strengthened his kingdom and We gave him wisdom and a clear judgment.
Free Minds	And We strengthened his kingship, and We gave him the wisdom and the ability to make sound judgement.
Qaribullah	We made his kingdom strong and gave him wisdom and decisive speech.

George Sale	And We established his kingdom, and gave him wisdom and eloquence of speech.
JM Rodwell	And we stablished his kingdom: and wisdom, and skill to pronounce clear decisions, did we bestow on him.

Asad	And We strengthened his dominion, and bestowed upon him wisdom and sagacity in judgment.

Sad 038:021

‏38:21 وهل اتاك نبأ الخصم اذ تسوروا المحراب

Transliteration	Wahal ataka nabao alkhasmi ith tasawwaroo almihraba
Literal	Did information/news (of) the disputers/adversaries/arguers come to you, when they climbed/scaled the center of the house/center of the assembly ?

Yusuf Ali	Has the Story of the Disputants reached thee? Behold, they climbed over the wall of the private chamber;
Pickthal	And hath the story of the litigants come unto thee? How they climbed the wall into the royal chamber;
Arberry	Has the tiding of the dispute come to thee? When they scaled the Sanctuary,
Shakir	And has there come to you the story of the litigants, when they made an entry into the private chamber by ascending over the walls?
Sarwar	Have you heard the news of the disputing parties who climbed the walls of the prayer room
Khalifa	Have you received news of the feuding men who sneaked into his sanctuary?
Hilali/Khan	And has the news of the litigants reached you? When they climbed over the wall into (his) Mihrab (a praying place or a private room,).
H/K/Saheeh	And has there come to you the news of the adversaries, when they climbed over the wall of [his] prayer chamber
Malik	Have you heard the story of the two litigants who made an entry into his private chamber through climbing over the wall?[21]
QXP	Have you heard of the story of the two disputing men when they climbed the wall into his private chamber?
Maulana Ali	And has the story of the adversaries come to thee? When they made an entry into the private chamber by climbing the wall --
Free Minds	Did the news come to you of the disputing party who came over into the temple enclosure?
Qaribullah	Has the news of the dispute reached you (Prophet Muhammad)? When they scaled the Sanctuary

George Sale	Hath the story of the two adversaries come to thy knowledge; when they ascended over the wall into the upper apartment,
JM Rodwell	Hath the story of the two pleaders reached thee, O Muhammad, when they mounted the walls of his closet?

Asad	AND YET, has the story of the litigants come within thy ken - [the story of the two] who surmounted the walls of the sanctuary [in which David prayed]? [The story which, according to the oldest sources at our disposal, is alluded to in verses 21-26 affects the question as to whether God's elect, the prophets - all of whom were endowed, like David, with "wisdom and sagacity in judgment" - could or could not ever commit a sin: in other words, whether they, too, were originally subject to the weaknesses inherent in human nature as such or were a priori endowed with an essential purity of character which rendered each of them incapable of sinning" (masum). In the form in which it has been handed down from the earliest authorities (including, according to Tabari and Baghawi, Companions like Abd Allah ibn Abbas and Anas ibn Malik, as well as several of the most prominent of their immediate successors), the story contradicts the doctrine - somewhat arbitrarily developed by Muslim theologians in the course of the centuries - that prophets cannot sin by virtue of their very nature, and tends to show that their purity and subsequent sinless ness is a result of inner struggles and trials and, thus, represents in each case a moral achievement rather than an inborn quality. As narrated in some detail by Tabari and other early commentators, David fell in love with a beautiful woman whom he accidentally observed from his roof terrace. On inquiring, he was told that she was the wife of one of his officers, named Uriah. Impelled by his passion, David ordered his field-commander to place Uriah in a particularly exposed battle position, where he would be certain to be killed; and as soon as his order was fulfilled and Uriah died, David married the widow (who subsequently became the mother of Solomon). This story agrees more or less with the Old Testament, which gives the woman's name as Bath-Sheba (II Samuel xi), barring the Biblical allegation that David committed adultery with her before Uriah's death (ibid. xi, 4-5) - an allegation which has always been rejected by Muslims as highly offensive and slanderous: cf. the saying of the fourth Caliph, Ali ibn Abi Talib (quoted by Zamakhshari on the authority of Said ibn al-Musayyab): "If anyone should narrate the story of David in the manner in which the story-tellers narrate it, I will have him flogged with one hundred and sixty stripes - for this is a [suitable] punishment for slandering prophets" (thus indirectly recalling the Quranic ordinance, in 24:4, which stipulates flogging with eighty stripes for accusing ordinary persons of adultery without legal proof). According to most of the commentators, the two "litigants" who suddenly appeared before David were angels sent to bring home to him his sin. It is possible, however, to see in their appearance an allegory of David's own realization of having sinned: voices of his own conscience which at last "surmounted the walls" of the passion that had blinded him for a time.]

Sad 038:022

‏38:22 اذ دخلوا على داؤود ففزع منهم قالوا لاتخف خصمان بغى بعضنا على بعض فاحكم بيننا بالحق ولاتشطط واهدنا الى سواء الصراط

Transliteration	Ith dakhaloo AAala dawooda fafaziAAa minhum qaloo la takhaf khasmani bagha baAAduna AAala baAAdin faohkum baynana bialhaqqi wala tushtit waihdina ila sawa-i alssirati
Literal	When they entered on (to) David, so He was frightened/terrified from them, they said: "Do not fear (we are) two disputers/adversaries/arguers, some of us oppressed/transgressed on some (over each other), so judge/rule between us with the truth/just , and do not be unjust , and guide us to the road's/way's middle/straightness ."

Yusuf Ali	When they entered the presence of David, and he was terrified of them, they said: "Fear not: we are two disputants, one of whom has wronged the other: Decide now between us with truth, and treat us not with injustice, but guide us to the even Path..
Pickthal	How they burst in upon David, and he was afraid of them. They said: Be not afraid! (We are) two litigants, one of whom hath wronged the other, therefor judge aright between us; be not unjust; and show us the fair way.
Arberry	when they entered upon David, and he took fright at them; and they said, 'Fear not; two disputants we are -- one of us has injured the other; so judge between us justly, and transgress not, and guide us to the right path.'
Shakir	When they entered in upon Dawood and he was frightened at them, they said: Fear not; two litigants, of whom one has acted wrongfully towards the other, therefore decide between us with justice, and do not act unjustly, and guide us to the right way.
Sarwar	and entered where David was (praying). He was frightened, so they said, "Do not be afraid. We are only two disputing parties of which one of us has transgressed against the other. Judge between us with truth and justice and guide us to the right path".
Khalifa	When they entered his room, he was startled. They said, "Have no fear. We are feuding with one another, and we are seeking your fair judgment. Do not wrong us, and guide us in the right path.
Hilali/Khan	When they entered in upon Dawood (David), he was terrified of them, they said: "Fear not! (We are) two litigants, one of whom has wronged the other, therefore judge between us with truth, and treat us not with injustice, and guide us to the Right Way.
H/K/Saheeh	When they entered upon David and he was alarmed by them? They said, "Fear not. [We are] two adversaries, one of whom has wronged the other, so judge between us with truth and do not exceed [it] and guide us to the sound path.
Malik	When they entered in upon David and he became terrified. They said: "Have no fear, we are two litigants, one of whom has wronged the other. Judge rightly between us and do not be unjust, and guide us to the Right Way.[22]
QXP	When they breached his privacy, he was startled. They said, "Be not startled!" We both are disputing with each other as to who has done wrong to the other. Therefore, judge fairly between us, deviate not from equity and guide us to the even path."
Maulana Ali	When they came upon David so he was afraid of them. They said: Fear not; two litigants, of whom one has wronged the other, so decide between us with justice, and act not unjustly, and guide us to the right way.
Free Minds	When they entered upon David, he was startled by them. They said: "Have no fear. We are two who have disputed, and one has wronged the other, so judge between us with truth, and do not wrong us, and guide us to the right path."
Qaribullah	they went to David whereupon he was afraid of them, but they said: 'Do not be afraid, we are two that have a dispute, one of us has wronged the other. Judge between us justly, and do not transgress, and guide us to the Right Path.

George Sale	when thy went in unto David, and he was afraid of them? They said, fear not: We are two adversaries who have a controversy to be decided. The one of us hath wronged the other: Wherefore judge between us with truth, and be not unjust; and direct us into the even way.
JM Rodwell	When they entered in upon David, and he was frightened at them, they said, "Be not afraid; we are two opposing parties: one of us hath wronged the other. Judge therefore with truth between us, and be not unjust, but guide us to the right way.

Asad	As they came upon David, and he shrank back in fear from them, they said: "Fear not! [We are but] two litigants. One of us has wronged the other: so judge thou between us with justice, and deviate not from what is right, and show [both of] us the way to rectitude.

Sad 038:023

‏38:23 ان هذا اخي له تسع وتسعون نعجة ولي نعجة واحدة فقال اكفلنيها وعزني في الخطاب

Transliteration	Inna hatha akhee lahu tisAAun watisAAoona naAAjatan waliya naAAjatun wahidatun faqala akfilneeha waAAazzanee fee alkhitabi
Literal	That, this (is) my brother for him (are) nine and ninety ewes/female sheep, and for me (is) one ewe/female sheep. So he said: 'Let me sponsor/maintain it.' And he overwhelmed me in the speech/conversation .

Yusuf Ali	"This man is my brother: He has nine and ninety ewes, and I have (but) one: Yet he says, 'commit her to my care,' and is (moreover) harsh to me in speech."
Pickthal	Lo! this my brother hath ninety and nine ewes while I had one ewe; and he said: Entrust it to me, and he conquered me in speech.
Arberry	'Behold, this my brother has ninety-nine ewes, and I have one ewe. So he said, "Give her into my charge"; and he overcame me in the argument.'
Shakir	Surely this is my brother; he has ninety-nine ewes and I have a single ewe; but he said: Make it over to me, and he has prevailed against me in discourse.
Sarwar	One of them said, "This is my brother who has ninety-nine ewes when I have only one. He has demanded me to place that one in his custody; he had the stronger argument".
Khalifa	"This brother of mine owns ninety nine sheep, while I own one sheep. He wants to mix my sheep with his, and continues to pressure me."
Hilali/Khan	Verily, this my brother (in religion) has ninety nine ewes, while I have (only) one ewe, and he says: "Hand it over to me, and he overpowered me in speech."
H/K/Saheeh	Indeed this, my brother, has ninety-nine ewes, and I have one ewe; so he said, 'Entrust her to me,' and he overpowered me in speech."
Malik	This man is my brother; he has ninety nine ewes while I have only one ewe. Yet he says: 'Turn her over to me' and he has the means to prevail against me in what he says."[23]
QXP	One of them said, "Behold, this my brother has ninety nine farms, whereas I have only one. And yet he says, 'Give it over to me', and he dominates me in eloquence." ('Na'jah' = Ewe = Female sheep or deer = Agricultural farm).
Maulana Ali	This is my brother. He has ninety-nine ewes and I have a single ewe. Then he said, Make it over to me, and he has prevailed against me in dispute.
Free Minds	"This is my brother and he owns ninety nine lambs, while I own one lamb; so he said to me: 'Let me take care of it' and he pressured me."
Qaribullah	This, my brother has ninetynine ewes, but I have only one ewe (a female sheep). He said: "Give her into my keeping" and overcame me in the argument. '

George Sale	This my brother had ninety and nine sheep; and I had only one ewe: And he said, give her me to keep; and he prevailed against me in the discourse which we had together.
JM Rodwell	Now this my brother had ninety and nine ewes, and I had but a single ewe; and he said, make me her keeper. And he over-persuaded me in the dispute."

Asad	"Behold, this is my brother: he has ninety-nine ewes, whereas I have [only] one ewe - and yet he said, `Make her over to me,' and forcibly prevailed against me in this [our] dispute."

Sad 038:024

‏38:24 قال لقد ظلمك بسؤال نعجتك الى نعاجه وان كثيرا من الخلطاء ليبغي بعضهم على بعض الا الذين امنوا وعملوا الصالحات وقليل ماهم وظن داؤود انما فتناه فاستغفر ربه وخر راكعا واناب

Transliteration	Qala laqad thalamaka bisu-ali naAAjatika ila niAAajihi wa-inna katheeran mina alkhulata-i layabghee baAAduhum AAala baAAdin illa allatheena amanoo waAAamiloo alssalihati waqaleelun ma hum wathanna dawoodu annama fatannahu faistaghfara rabbahu wakharra rakiAAan waanaba
Literal	He (David) said: "He had (E) caused injustice to you/oppressed you with requesting your ewe/female sheep to his ewes/female sheep, and that many from the associates/company some of them oppress/transgress (E) on some (each other) except those who believed and made/did the correct/righteous deeds, and little/few what they are." And David doubted/suspected that We tested him so he asked for forgiveness (from) his Lord, and he fell down bowing, and He repented/obeyed .

Yusuf Ali	(David) said: "He has undoubtedly wronged thee in demanding thy (single) ewe to be added to his (flock of) ewes: truly many are the partners (in business) who wrong each other: Not so do those who believe and work deeds of righteousness, and how few are they?"...and David gathered that We had tried him: he asked forgiveness of his Lord, fell down, bowing (in prostration), and turned (to Allah in repentance).
Pickthal	(David) said: He hath wronged thee in demanding thine ewe in addition to his ewes, and lo! many partners oppress one another, save such as believe and do good works, and they are few. And David guessed that We had tried him, and he sought forgiveness of his Lord, and he bowed himself and fell down prostrate and repented.
Arberry	Said he, 'Assuredly he has wronged thee in asking for thy ewe in addition to his sheep; and indeed many intermixers do injury one against the other, save those who believe, and do deeds of righteousness -- and how few they are!' And David thought that We had only tried him; therefore he sought forgiveness of his Lord, and he fell down, bowing, and he repented.
Shakir	He said: Surely he has been unjust to you in demanding your ewe (to add) to his own ewes; and most surely most of the partners act wrongfully towards one another, save those who believe and do good, and very few are they; and Dawood was sure that We had tried him, so he sought the protection of his Lord and he fell down bowing and turned time after time (to Him).
Sarwar	David said, "He has certainly been unjust in demanding your ewe from you. Most partners transgress against each other except for the righteously striving believers who are very few." David realized that it was a test from Us so he asked forgiveness from his Lord and knelt down before him in repentance.
Khalifa	He said, "He is being unfair to you by asking to combine your sheep with his. Most people who combine their properties treat each other unfairly, except those who believe and work righteousness, and these are so few." Afterwards, David wondered if he made the right judgment. He thought that we were testing him. He then implored his Lord for forgiveness, bowed down, and repented.
Hilali/Khan	(Dawood (David)) said (immediately without listening to the opponent): "He has wronged you in demanding your ewe in addition to his ewes. And, verily, many partners oppress one another, except those who believe and do righteous good deeds, and they are few." And Dawood (David) guessed that We have tried him and he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allah) in repentance.
H/K/Saheeh	[David] said, "He has certainly wronged you in demanding your ewe [in addition] to his ewes. And indeed, many associates oppress one another, except for those who believe and do righteous deeds and few are they." And David became certain that We had tried him, and he asked forgiveness of his Lord and fell down bowing [in prostration] and turned in repentance [to Allah].
Malik	David said: "He has certainly wronged you in seeking to add your ewe to his flock: in fact many partners are unjust to one another; except those who believe and do good deeds, and they are few indeed." While he said this, David realized that We had tested him ( David had shown desire to one of his officers to divorce his wife so that he could marry her even though he already had 99 wives). So he sought forgiveness of his Lord and fell down on his knees and turned to Allah in repentance.[24]
QXP	David said, "He has certainly wronged you in demanding your farm in addition to his farms. Thus, behold, many close associates and business-partners treat each other unfairly - except those who believe in the Divine Values and care for the needs of others - but how few are they!" Afterwards, David wondered that We had tried him. (The feudal and economic system in his kingdom needed reform, as the poor were getting poorer). He implored his Lord to absolve his imperfections, and he immediately bowed himself and turned unto Him for guidance.
Maulana Ali	He said: Surely he has wronged thee in demanding thy ewe (to add) to his own ewes. And surely many partners wrong one another save those who believe and do good, and very few are they! And David knew that We had tried him, so he asked his Lord for protection, and he fell down bowing and turned (to God).
Free Minds	He said: "He has wronged you by asking to combine your lambs with his lambs. And many who mix their properties take advantage of one another, except those who believe and do good works, and these are very few." And David guessed that We had tested him, so he sought forgiveness from his Lord, and fell down kneeling, and repented.
Qaribullah	He (David) replied: 'He has without doubt wronged you in seeking to add your ewe to his sheep. Many intermixers wrong one another; except those who believe, and do good works, and they are few indeed. ' David realized that We had tried him and sought the forgiveness of his Lord and fell down, prostrate and repented.

George Sale	David answered, verily he hath wronged thee, in demanding thine ewe as an addition to his own sheep: And many of them who are concerned together in business, wrong one another, except those who believe and do that which is right; but how few are they! And David perceived that We had tried him by this parable, and he asked pardon of his Lord: And he fell down and bowed himself, and repented.
JM Rodwell	He said, "Certainly he hath wronged thee in asking for thine ewe to add her to his own ewes: and truly many associates do one another wrong-except those who believe and do the things that are right; and few indeed are they!" And David perceived that we had

Asad	Said [David]: "He has certainly wronged thee by demanding that thy ewe be added to his ewes! Thus, behold, do many kinsmen wrong one another [The term khulata (sing. khalit) denotes, literally, "people who mix [i.e., are familiar or intimate] with others" or "with one another". In the present instance it evidently alludes to the "brotherhood" between the two mysterious litigants, and is therefore best rendered as "kinsmen".] - [all] save those who believe [in God] and do righteous deeds: but how few are they!" And [suddenly] David understood that We had tried him: [Sc., "and that he had failed" (in the matter of Bath-Sheba).] and so he asked his Sustainer to forgive him his sin, and fell down in prostration, and turned unto Him in repentance.

Sad 038:025

‏38:25 فغفرنا له ذلك وان له عندنا لزلفى وحسن ماب

Transliteration	Faghafarna lahu thalika wa-inna lahu AAindana lazulfa wahusna maabin
Literal	So We forgave for him that, and that for him at Us (is) an advancement/rank/degree (E) and (a) good/beautiful return.

Yusuf Ali	So We forgave him this (lapse): he enjoyed, indeed, a Near Approach to Us, and a beautiful place of (Final) Return.
Pickthal	So We forgave him that; and lo! he had access to Our presence and a happy journey's end.
Arberry	Accordingly We forgave him that, and he has a near place in Our presence and a fair resort.
Shakir	Therefore We rectified for him this, and most surely he had a nearness to Us and an excellent resort.
Sarwar	We forgave him for this. In Our eyes he certainly has a good position and the best share (of the world to come).
Khalifa	We forgave him in this matter. We have granted him a position of honor with us, and a beautiful abode.
Hilali/Khan	So We forgave him that, and verily, for him is a near access to Us, and a good place of (final) return (Paradise).
H/K/Saheeh	So We forgave him that; and indeed, for him is nearness to Us and a good place of return.
Malik	So We forgave his error. He will enjoy a place of nearness with Us and an excellent abode![25]
QXP	So We absolved his imperfections, and, behold - He remained ever close to Our Laws and his efforts reached a happy destination.
Maulana Ali	So We gave him this protection, and he had a nearness to Us and an excellent resort.
Free Minds	So We forgave him in this matter. And for him with Us is a near position, and a beautiful abode.
Qaribullah	So, We forgave him that, and he has a near place with Us and a fine return.

George Sale	Wherefore We forgave him this fault; and he shall be admitted to approach near unto us, and shall have an excellent place of abode in paradise.
JM Rodwell	So we forgave him that his sin; and truly he shall have a high rank with Us, and an excellent retreat in Paradise.

Asad	And thereupon We forgave him that [sin]: and, verily, nearness to Us awaits him [in the life to come], and the most beauteous of all goals!

Sad 038:026

‏38:26 ياداؤود انا جعلنك خليفة في الارض فاحكم بين الناس بالحق ولاتتبع الهوى فيضلك عن سبيل الله ان الذين يضلون عن سبيل الله لهم عذاب شديد بما نسوا يوم الحساب

Transliteration	Ya dawoodu inna jaAAalnaka khaleefatan fee al-ardi faohkum bayna alnnasi bialhaqqi wala tattabiAAi alhawa fayudillaka AAan sabeeli Allahi inna allatheena yadilloona AAan sabeeli Allahi lahum AAathabun shadeedun bima nasoo yawma alhisabi
Literal	You David, that We made/put you (as) a caliph/leader in the land/Earth , so judge/rule between the people with the truth/just , and do not follow the self attraction for desire , so it misguides you from God's way/path , that those who misguide from God's way/path, for them (is) a strong (severe) torture because (of) what they forgot the Account Day/Resurrection Day.

Yusuf Ali	O David! We did indeed make thee a vicegerent on earth: so judge thou between men in truth (and justice): Nor follow thou the lusts (of thy heart), for they will mislead thee from the Path of Allah: for those who wander astray from the Path of Allah, is a Penalty Grievous, for that they forget the Day of Account.
Pickthal	(And it was said unto him): O David! Lo! We have set thee as a viceroy in the earth; therefor judge aright between mankind, and follow not desire that it beguile thee from the way of Allah. Lo! those who wander from the way of Allah have an awful doom, forasmuch as they forgot the Day of Reckoning.
Arberry	'David, behold, We have appointed thee a viceroy in the earth; therefore judge between men justly, and follow not caprice, lest it lead thee astray from the way of God. Surely those who go astray from the way of God -- there awaits them a terrible chastisement, for that they have forgotten the Day of Reckoning.'
Shakir	o Dawood ! surely We have made you a ruler in the land; so judge between men with justice and do not follow desire, lest it should lead you astray from the path of Allah; (as for) those who go astray from the path of Allah, they shall surely have a severe punishment because they forgot the day of reckoning.
Sarwar	We told him. "David, We have appointed you as Our deputy on earth so judge among the people with truth. Do not follow (worldly) desires lest you go astray from the way of God. Those who go astray from the way of God will suffer severe torment for forgetting the Day of Reckoning.
Khalifa	O David, we have made you a ruler on earth. Therefore, you shall judge among the people equitably, and do not follow your personal opinion, lest it diverts you from the way of GOD. Surely, those who stray off the way of GOD incur severe retribution for forgetting the Day of Reckoning.
Hilali/Khan	O Dawood (David)! Verily! We have placed you as a successor on earth, so judge you between men in truth (and justice) and follow not your desire for it will mislead you from the Path of Allah. Verily! Those who wander astray from the Path of Allah (shall) have a severe torment, because they forgot the Day of Reckoning.
H/K/Saheeh	[We said], "O David, indeed We have made you a successor upon the earth, so judge between the people in truth and do not follow [your own] desire, as it will lead you astray from the way of Allah. Indeed, those who go astray from the way of Allah will have a severe punishment for having forgotten the Day of Account.
Malik	We said: "O David! We have made you a vicegerent in the earth, so rule among the people with justice and do not follow your own desires lest they mislead you from the Way of Allah. As for those who go astray from the Way of Allah, they shall surely have a severe punishment because of forgetting the Day of Reckoning.[26]
QXP	(We said to him), "O David! We have made you a ruler in the earth, therefore, establish the System of justice and equity for people. Never let your judgment be swayed by personal whims causing you to deviate from the Path of Allah. For those who wander from the Path of Allah, is a strict retribution for having forgotten the Day of Account."
Maulana Ali	O David, surely We have made thee a ruler in the land; so judge between men justly and follow not desire, lest it lead thee astray from the path of Allah. Those who go astray from the path of Allah, for them is surely a severe chastisement because they forgot the day of Reckoning.
Free Minds	O David, We have made you a successor on Earth. Therefore, you shall judge among the people with truth, and do not follow desire, lest it diverts you from the path of God. Indeed, those who stray off the path of God will have a severe retribution for forgetting the Day of Reckoning.
Qaribullah	(We said): 'David, We have made you a caliph in the earth. Judge with justice among people and do not yield to your own preference in case it should lead you from the Path of Allah. Surely, a terrible punishment awaits those who stray from the Path of Allah, because they forget the Day of Reckoning. '

George Sale	O David, verily We have appointed thee a sovereign prince in the earth: Judge therefore between men with truth; and follow not thy own lust, lest it cause thee to err from the way of God: For those who err from the way of God, shall suffer a severe punishment, because they have forgotten the day of account.
JM Rodwell	O David! verily we have made thee our vicegerent upon earth. Judge therefore between men with truth, and follow not thy passions, lest they cause thee to err from the way of God. For they who err from the way of God shall meet with a grievous chastisement,

Asad	[And We said:] "O