| 40:2 تنزيل الكتاب من الله العزيز العليم |
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| Transliteration | Tanzeelu alkitabi mina Allahi alAAazeezi alAAaleemi |
| Literal | The Book's descent from God, the glorious/mighty , the knowledgeable. |
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| Yusuf Ali | The revelation of this Book is from Allah, Exalted in Power, Full of Knowledge,- |
| Pickthal | The revelation of the Scripture is from Allah, the Mighty, the Knower, |
| Arberry | The sending down of the Book is from God the All-mighty, the All-knowing, |
| Shakir | The revelation of the Book is from Allah, the Mighty, the Knowing, |
| Sarwar | This Book is a revelation from God, the Majestic and All-knowing |
| Khalifa | This revelation of the scripture is from GOD, the Almighty, the Omniscient. |
| Hilali/Khan | The revelation of the Book (this Quran) is from Allah the All-Mighty, the All-Knower. |
| H/K/Saheeh | The revelation of the Book is from Allah, the Exalted in Might, the Knowing. |
| Malik | The revelation of this Book is from Allah, the Almighty, the All- Knowledgeable,[2] |
| QXP | The Revelation of this Book is from Allah, the Almighty, the Knower. |
| Maulana Ali | The revelation of the Book is from Allah, the Mighty, the Knowing, |
| Free Minds | The revelation of the Scripture is from God, the Noble, the Knowledgeable. |
| Qaribullah | The sending down of the Book is from Allah, the Almighty, the Knower. |
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| George Sale | The revelation of this book is from the mighty, the wise God; |
| JM Rodwell | The Revelation (sending down) of the Book is from God the Almighty, the All-knowing, |
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| Asad | THE BESTOWAL from on high of this divine writ issues from God, the Almighty, the All-Knowing, |
| 40:3 غافر الذنب وقابل التوب شديد العقاب ذي الطول لااله الا هو اليه المصير |
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| Transliteration | Ghafiri alththanbi waqabili alttawbi shadeedi alAAiqabi thee alttawli la ilaha illa huwa ilayhi almaseeru |
| Literal | The crime's forgiver, and the repentances' acceptor, strong (severe in) the punishment, (owner) of the wealth/might , (there is) no God except Him, to Him (is) the end/destination. |
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| Yusuf Ali | Who forgiveth sin, accepteth repentance, is strict in punishment, and hath a long reach (in all things). there is no god but He: to Him is the final goal. |
| Pickthal | The Forgiver of sin, the Accepter of repentance, the Stern in punishment, the Bountiful. There is no Allah save Him. Unto Him is the journeying. |
| Arberry | Forgiver of sins, Accepter of penitence, Terrible in retribution, the Bountiful; there is no god but He, and unto Him is the homecoming. |
| Shakir | The Forgiver of the faults and the Acceptor of repentance, Severe to punish, Lord of bounty; there is no god but He; to Him is the eventual coming. |
| Sarwar | who forgives sins, who accepts repentance, whose punishment is severe, and whose bounty is universal. He is the only Lord and to Him all things proceed. |
| Khalifa | Forgiver of sins, acceptor of repentance, strict in enforcing retribution, and possessor of all power. There is no other god beside Him. To Him is the ultimate destiny. |
| Hilali/Khan | The Forgiver of sin, the Acceptor of repentance, the Severe in punishment, the Bestower (of favours), La ilaha illa Huwa (none has the right to be worshipped but He), to Him is the final return. |
| H/K/Saheeh | The forgiver of sin, acceptor of repentance, severe in punishment, owner of abundance. There is no deity except Him; to Him is the destination. |
| Malik | the Forgiver of sins, the Acceptor of repentance, the Stern in punishment and the Lord of bounty; there is no god except Him, to Whom all shall return.[3] |
| QXP | Absolver of actions that cause you to trail behind in humanity, Acceptor of repentance, Stern in grasping, Infinite in Authority - there is no god but He. Unto Him is the destination of all journeying. |
| Maulana Ali | Forgiver of sin and Acceptor of repentance, Severe to punish, Lord of bounty. There is no God but He; to Him is the eventual coming. |
| Free Minds | Forgiver of sins, and acceptor of repentance, severe in retribution, with ability to reach. There is no god other than Him, to Him is the ultimate destiny. |
| Qaribullah | The Forgiver of sins and the Acceptor of repentance. Stern in retribution, the Bountiful, there is no god except He and to Him is the arrival. |
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| George Sale | the forgiver of sin, and the accepter of repentance; severe in punishing; long suffering. There is no God but He: Before Him shall be the general assembly at the last day. |
| JM Rodwell | Forgiver of sin, and receiver of penitence,-vehement in chastisement, Long-suffering! There is no God but He: to Him shall be the final gathering. |
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| Asad | forgiving sins and accepting repentance, severe in retribution, limitless in His bounty. There is no deity save Him: with Him is all journeys' end. |
| 40:4 مايجادل في ايات الله الا الذين كفروا فلا يغررك تقلبهم في البلاد |
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| Transliteration | Ma yujadilu fee ayati Allahi illa allatheena kafaroo fala yaghrurka taqallubuhum fee albiladi |
| Literal | None argue/dispute in God's evidences/verses except those who disbelieved, so let not their turning/returning in the countries/lands deceive/tempt you. |
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| Yusuf Ali | None can dispute about the Signs of Allah but the Unbelievers. Let not, then, their strutting about through the land deceive thee! |
| Pickthal | None argue concerning the revelations of Allah save those who disbelieve, so let not their turn of fortune in the land deceive thee (O Muhammad). |
| Arberry | None but the unbelievers dispute concerning the signs of God; so let not their going to and fro in the land delude thee. |
| Shakir | None dispute concerning the communications of Allah but those who disbelieve, therefore let not their going to and fro in the cities deceive you. |
| Sarwar | No one disputes the revelations of the Lord except the disbelievers. Let not their activities in the land deceive you. |
| Khalifa | None argues against GOD's revelations except those who disbelieve. Do not be impressed by their apparent success. |
| Hilali/Khan | None disputes in the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah but those who disbelieve. So let not their ability of going about here and there through the land (for their purposes) deceive you (O Muhammad SAW, their ultimate end will be the Fire of Hell)! |
| H/K/Saheeh | No one disputes concerning the signs of Allah except those who disbelieve, so be not deceived by their [uninhibited] movement throughout the land. |
| Malik | None dispute the revelations of Allah but those who disbelieve; so let not their affluent activity in the land deceive you.[4] |
| QXP | None but those who are determined to deny the Truth will dispute the Messages of Allah. Let not their thump and thud in the towns impress you. |
| Maulana Ali | None dispute concerning the messages of Allah but those who disbelieve, so let not their control in the land deceive thee. |
| Free Minds | None dispute in God's revelations except those who have rejected. So do not be impressed by their influence through the land. |
| Qaribullah | None but the unbelievers dispute concerning the verses of Allah. So do not be deluded by their going to and fro in the land. |
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| George Sale | None disputeth against the signs of God, except the unbelievers: But let not their prosperous dealing in the land deceive thee with vain allurement. |
| JM Rodwell | None but infidels gainsay the signs of God: but let not their prosperity in the land deceive thee. |
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| Asad | NONE BUT THOSE who are bent on denying the truth would call God's messages in question. But let it not deceive thee that they seem to be able to do as they please on earth: |
| 40:5 كذبت قبلهم قوم نوح والاحزاب من بعدهم وهمت كل امة برسولهم لياخذوه وجادلوا بالباطل ليدحضوا به الحق فاخذتهم فكيف كان عقاب |
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| Transliteration | Kaththabat qablahum qawmu noohin waal-ahzabu min baAAdihim wahammat kullu ommatin birasoolihim liya/khuthoohu wajadaloo bialbatili liyudhidoo bihi alhaqqa faakhathtuhum fakayfa kana AAiqabi |
| Literal | Noah's nation lied/denied/falsified before them, and the groups/parties from after them, and every/each nation intended/began with their messenger to take/punish him , and they argued/disputed with the falsehood to nullify with it the truth , so I punished/took them so how was My punishment? |
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| Yusuf Ali | But (there were people) before them, who denied (the Signs),- the People of Noah, and the Confederates (of Evil) after them; and every People plotted against their prophet, to seize him, and disputed by means of vanities, therewith to condemn the Truth; but it was I that seized them! and how (terrible) was My Requital! |
| Pickthal | The folk of Noah and the factions after them denied (their messengers) before these, and every nation purposed to seize their messenger and argued falsely, (thinking) thereby to refute the Truth. Then I seized them, and how (awful) was My punishment. |
| Arberry | The people of Noah before them also cried lies, and the parties after them; every nation purposed against their Messenger to seize him, and disputed with falsehood that they might rebut thereby the truth. Then I seized them; and how was My retribution! |
| Shakir | The people of Nuh and the parties after them rejected (prophets) before them, and every nation purposed against their messenger to destroy him, and they disputed by means of the falsehood that they might thereby render null the truth, therefore I destroyed them; how was then My retribution! |
| Sarwar | The people of Noah who lived before and the Confederate tribes who lived after them rejected Our revelations. Every nation schemed against its Messengers to seize them and disputed against them to defeat the truth. But torment struck them and how terrible was their retribution! |
| Khalifa | Disbelieving before them were the people of Noah, and many other opponents after them. Every community persecuted their messenger to neutralize him. And they argued with falsehood, to defeat the truth. Consequently, I punished them; how terrible was My retribution! |
| Hilali/Khan | The people of Nooh (Noah) and the confederates after them denied (their Messengers) before these, and every (disbelieving) nation plotted against their Messenger to seize him, and disputed by means of falsehood to refute therewith the truth. So I seized them (with punishment), and how (terrible) was My punishment! |
| H/K/Saheeh | The people of Noah denied before them and the [disbelieving] factions after them, and every nation intended [a plot] for their messenger to seize him, and they disputed by [using] falsehood to [attempt to] invalidate thereby the truth. So I seized them, and how [terrible] was My penalty. |
| Malik | Before them the people of Noah denied the Message and so did other groups after them. Every nation plotted against its Prophet, seized him and sought to refute the truth through false arguments; but I smote them, and how terrible was My retribution![5] |
| QXP | Before their times, the people of Noah and generations after them too banded together in denying the Message. And every nation endeavored to seize its Messenger, and disputed with him with falsehood in order to refute the Truth. But it was I Who seized them, and, behold, how awesome was My grasping! |
| Maulana Ali | Before them the people of Noah and the parties after them rejected (prophets), and every nation purposed against its messenger to destroy him, and disputed by means of falsehood to render null thereby the truth, so I seized them; how (terrible) was then My retribution! |
| Free Minds | Denial had come before them from the people of Noah and the opponents after them, and every nation plotted against their messenger to seize him, and they disputed by means of falsehood to defeat with it the truth. So I took them; how then was My punishment! |
| Qaribullah | The nation of Noah before them belied, and so did the parties after them. Every nation strove against their Messenger to seize him, disputing with false arguments to refute the truth. Then I seized them, how was My punishment! |
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| George Sale | The people of Noah, and the confederated infidels which were after them, accused their respective prophets of imposture before these; and each nation hatched ill designs against their Apostle, that they might get him into their power; and they disputed with vain reasoning; that they might thereby invalidate the truth: Wherefore I chastised them; and how severe was my punishment! |
| JM Rodwell | The people of Noah, and the confederates after them, have brought the charge of imposture before these Meccans: each nation schemed against their apostle to lay violent hold on him, and disputed with vain words to refute the truth. Therefore did I lay viol |
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| Asad | to the truth gave the lie, before their time, the people of Noah and, after them, all those [others] who were leagued together [against God's message-bearers]; [Cf. 38:12-14, where some of those who were "leagued together" (al-ahzab) are enumerated; also verses 30 ff. of this surah.] and each of those communities schemed against the apostle sent unto them, [Lit., "each community schemed against their apostle".] aiming to lay hands on him; and they contended [against his message] with fallacious arguments, so as to render void the truth thereby: but then I took them to task - and how awesome was My retribution! |
| 40:6 وكذلك حقت كلمت ربك على الذين كفروا انهم اصحاب النار |
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| Transliteration | Wakathalika haqqat kalimatu rabbika AAala allatheena kafaroo annahum as-habu alnnari |
| Literal | And like that, your Lord's word/expression became correct/true on those who disbelieved, that they are the fire's owners/company . |
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| Yusuf Ali | Thus was the Decree of thy Lord proved true against the Unbelievers; that truly they are Companions of the Fire! |
| Pickthal | Thus was the word of thy Lord concerning those who disbelieve fulfilled: That they are owners of the Fire. |
| Arberry | Even so the Word of thy Lord was realised against the unbelievers, that they are the inhabitants of the Fire. |
| Shakir | And thus did the word of your Lord prove true against those who disbelieved that they are the inmates of the fire. |
| Sarwar | The word of your Lord that the disbelievers will be the dwellers of hell fire has already been decreed. |
| Khalifa | Thus, the judgment of your Lord is already stamped upon those who disbelieve, that they are the dwellers of Hell. |
| Hilali/Khan | Thus has the Word of your Lord been justified against those who disbelieved, that they will be the dwellers of the Fire. |
| H/K/Saheeh | And thus has the word of your Lord come into effect upon those who disbelieved that they are companions of the Fire. |
| Malik | Thus shall the Word of your Lord be proved true against the disbelievers; they are the inmates of hellfire.[6] |
| QXP | Thus was fulfilled the Word of your Lord concerning the rejecters, and so they are companions of the Fire. |
| Maulana Ali | And thus did the word of thy Lord prove true against those who disbelieve that they are the companions of the Fire. |
| Free Minds | And as such, the word of your Lord has come to pass upon those who rejected, that they are the dwellers of the Fire. |
| Qaribullah | And so it is that the Word of your Lord shall be realized against the unbelievers they are the inhabitants of the Fire. |
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| George Sale | Thus hath the sentence of thy Lord justly passed on the unbelievers; that they shall be the inhabitants of hell fire. |
| JM Rodwell | Thus is it that thy Lord's sentence, that inmates shall they be of the fire, was accomplished upon the infidels. |
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| Asad | And thus shall thy Sustainer's word come true against all who are bent on denying the truth: they shall find themselves in the fire [of hell]. |
| 40:7 الذين يحملون العرش ومن حوله يسبحون بحمد ربهم ويؤمنون به ويستغفرون للذين امنوا ربنا وسعت كل شئ رحمة وعلما فاغفر للذين تابوا واتبعوا سبيلك وقهم عذاب الجحيم |
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| Transliteration | Allatheena yahmiloona alAAarsha waman hawlahu yusabbihoona bihamdi rabbihim wayu/minoona bihi wayastaghfiroona lillatheena amanoo rabbana wasiAAta kulla shay-in rahmatan waAAilman faighfir lillatheena taboo waittabaAAoo sabeelaka waqihim AAathaba aljaheemi |
| Literal | Those who carry/lift the throne and who (is) around/surrounding it, they praise/glorify with their Lord's praise/gratitude/thanks, and they believe with (in) Him, and they ask for forgiveness to (for) those who believed; (say): "Our Lord, you extended/contained/ widened over every thing (with) mercy and knowledge, so forgive to those who repented and they followed Your way/path , and protect them (from) the Hell's torture." |
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| Yusuf Ali | Those who sustain the Throne (of Allah) and those around it Sing Glory and Praise to their Lord; believe in Him; and implore Forgiveness for those who believe: "Our Lord! Thy Reach is over all things, in Mercy and Knowledge. Forgive, then, those who turn in Repentance, and follow Thy Path; and preserve them from the Penalty of the Blazing Fire! |
| Pickthal | Those who bear the Throne, and all who are round about it, hymn the praises of their Lord and believe in Him and ask forgiveness for those who believe (saying): Our Lord! Thou comprehendest all things in mercy and knowledge, therefor forgive those who repent and follow Thy way. Ward off from them the punishment of hell. |
| Arberry | Those who bear the Throne, and those round about it proclaim the praise of their Lord, and believe in Him, and they ask forgiveness for those who believe: 'Our Lord, Thou embracest every thing in mercy and knowledge; therefore forgive those who have repented, and follow Thy way, and guard them against the chastisement of Hell. |
| Shakir | Those who bear the power and those around Him celebrate the praise of their Lord and believe in Him and ask protection for those who believe: Our Lord! Thou embracest all things in mercy and knowledge, therefore grant protection to those who turn (to Thee) and follow Thy way, and save them from the punishment of the hell: |
| Sarwar | The bearers of the Throne glorify their Lord with His praise. They believe in Him and ask Him to forgive the believers. They say, "Our Lord, Your mercy and knowledge encompass all things. Forgive those who turn to You in repentance and follow Your path. Lord, save them from the torment of hell. |
| Khalifa | Those who serve the throne and all those around it glorify and praise their Lord, and believe in Him. And they ask forgiveness for those who believe: "Our Lord, Your mercy and Your knowledge encompass all things. Forgive those who repent and follow Your path, and spare them the retribution of Hell. |
| Hilali/Khan | Those (angels) who bear the Throne (of Allah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the Oneness of Allah) (saying): "Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your Way, and save them from the torment of the blazing Fire! |
| H/K/Saheeh | Those [angels] who carry the Throne and those around it exalt [Allah] with praise of their Lord and believe in Him and ask forgiveness for those who have believed, [saying], "Our Lord, You have encompassed all things in mercy and knowledge, so forgive those who have repented and followed Your way and protect them from the punishment of Hellfire. |
| Malik | Those angels who bear the Throne of Allah and those who stand around it glorify their Lord with His praises, believe in Him and implore forgiveness for the believers, saying: "Our Lord! You embrace all things with your mercy and knowledge. Forgive those who repent and follow Your Way, and save them from the punishment of the blazing fire.[7] |
| QXP | Those who understand the Supremacy of their Lord, and even those who come close to it, extol His Glory and praise, and strive to manifest it in the human lives. They have conviction in Him and work to absolve mutual imperfections of one another of the believers in the System, saying, "Our Lord! You embrace all things within your Knowledge and Grace - Absolve then, the imperfections of those who turn to and walk on Your Way, and guard them against the blazing Fire." |
| Maulana Ali | Those who bear the Throne of Power and those around it celebrate the praise of their Lord and believe in Him and ask protection for those who believe: Our Lord, Thou embracest all things in mercy and knowledge, so protect those who turn (to Thee) and follow Thy way, and save them from the chastisement of hell. |
| Free Minds | Those who carry the throne and all those around it glorify the praise of their Lord, and believe in Him, and they seek forgiveness for those who have believed: "Our Lord, You encompass all things with mercy and knowledge, so forgive those who repented and followed Your path, and spare them the agony of Hell." |
| Qaribullah | Those who bear the Throne and those around it exalt with the praise of their Lord and believe in Him. They ask forgiveness for the believers (saying): 'Our Lord, You embrace all things in mercy and knowledge. Forgive those who repent and follow Your Way. Shield them against the punishment of Hell. |
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| George Sale | The angels who bear the throne of God, and those who stand about it, celebrate the praise of their Lord, and believe in Him; and they ask pardon for the true believers, saying, O Lord, thou encompassest all things by thy mercy and knowledge; wherefore forgive those who repent, and follow thy path, and deliver them from the pains of hell: |
| JM Rodwell | They who bear the throne and they who encircle it, celebrate the praise of their Lord and believe in Him, and implore forgiveness for the believers:-"O our Lord! thou embracest all things in mercy and knowledge; forgive, therefore, those who turn to thee a |
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| Asad | THEY WHO BEAR [within themselves the knowledge of] the throne of [God's] almightiness, as well as all who are near it, extol their Sustainer's limitless glory and praise, and have faith in Him, and ask forgiveness for all [others] who have attained to faith: [Lit, "around it": cf. Zamakhshari's explanation of the expression hawlaha occurring in 27:8 in the sense of "near it". In his commentary on the verse which we are now considering, Baydawi states explicitly that the "bearing" of God's throne of almightiness (al-arsh - see note on 7:54) must be understood in a metaphorical sense: "Their carrying it and surrounding it [or "being near it"] is a metaphor of their being mindful of it and acting in accordance therewith (majaz an hifzihim wa-tadbirihim lahu), or a metonym (kinayah) for their closeness to the Lord of the Throne, their dignity in His sight, and their being instrumental in the realization of His will." My rendering of the above verse reflects Baydawi's interpretation. As regards the beings which are said to be close to the throne of God's almightiness, most of the classical commentators - obviously basing their view on the symbolic image of "the angels surrounding the throne of [God's] almightiness" on the Day of Judgment |
| 40:8 ربنا وادخلهم جنات عدن التي وعدتهم ومن صلح من ابائهم وازواجهم وذرياتهم انك انت العزيز الحكيم |
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| Transliteration | Rabbana waadkhilhum jannati AAadnin allatee waAAadtahum waman salaha min aba-ihim waazwajihim wathurriyyatihim innaka anta alAAazeezu alhakeemu |
| Literal | Our Lord, and enter them (into) treed gardens/paradises (as) eternal residence, which You promised them, and who was correct/repaired from their fathers/forefathers, and their spouses , and their descendants, that You are, You are the glorious/mighty , the wise/judicious. |
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| Yusuf Ali | "And grant, our Lord! that they enter the Gardens of Eternity, which Thou hast promised to them, and to the righteous among their fathers, their wives, and their posterity! For Thou art (He), the Exalted in Might, Full of Wisdom. |
| Pickthal | Our Lord! And make them enter the Gardens of Eden which thou hast promised them, with such of their fathers and their wives and their descendants as do right. Lo! Thou, only Thou, art the Mighty, the Wise. |
| Arberry | Our Lord, and admit them to the Gardens of Eden that Thou hast promised them and those who were righteous of their fathers, and their wives, and their seed; surely Thou art the All-mighty, the All-wise. |
| Shakir | Our Lord! and make them enter the gardens of perpetuity which Thou hast promised to them and those who do good of their fathers and their wives and their offspring, surely Thou are the Mighty, the Wise. |
| Sarwar | Lord, admit them and their fathers, spouses, and offspring who have reformed themselves to the gardens of Eden which You have promised them. You are Majestic and All-wise. |
| Khalifa | "Our Lord, and admit them into the gardens of Eden that You promised for them and for the righteous among their parents, spouses, and children. You are the Almighty, Most Wise. |
| Hilali/Khan | "Our Lord! And make them enter the Adn (Eden) Paradise (everlasting Gardens) which you have promised them, and to the righteous among their fathers, their wives, and their offspring! Verily, You are the All-Mighty, the All-Wise. |
| H/K/Saheeh | Our Lord, and admit them to gardens of perpetual residence which You have promised them and whoever was righteous among their fathers, their spouses and their offspring. Indeed, it is You who is the Exalted in Might, the Wise. |
| Malik | O Lord, admit them to the gardens of Eden which You have promised them together with all the righteous among their fathers, their wives and their descendants. You are the All-Mighty, All-Wise.[8] |
| QXP | "And O Our Lord! Admit them into the Gardens of Eden that you have promised them, along with their parents and their spouses and their descendants as walk aright. Verily, You, only You, are the Almighty, the Wise." |
| Maulana Ali | Our Lord, make them enter the Gardens of perpetuity, which Thou hast promised them and such of their fathers and their wives and their offspring as are good. Surely Thou art the Mighty, the Wise: |
| Free Minds | "Our Lord, and admit them into the gardens of Eden which You had promised for them and for those who did good of their fathers, their spouses, and their progeny. You are the Noble, the Wise." |
| Qaribullah | Admit them, Our Lord, to the Gardens of Eden which You have promised them, together with those who were righteous among their fathers, their wives, and their offspring. You are the Almighty, the Wise, |
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| George Sale | O Lord, lead them also into gardens of eternal abode, which Thou hast promised unto them, and unto every one who shall do right, of their fathers, and their wives, and their children; for thou art the mighty, the wise God. |
| JM Rodwell | O our Lord! and bring them into the Gardens of Eden which thou hast promised to them, and to the righteous ones of their fathers and their wives and their children; for thou art the All-mighty, the All-wise: |
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| Asad | "And, O our Sustainer, bring them into the gardens of perpetual bliss [See note on 38:50.] which Thou hast promised them, together with the righteous from among their forebears, and their spouses, and their offspring - for, verily, Thou alone art almighty, truly wise - |
| 40:9 وقهم السيئات ومن تق السيئات يومئذ فقد رحمته وذلك هو الفوز العظيم |
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| Transliteration | Waqihimu alssayyi-ati waman taqi alssayyi-ati yawma-ithin faqad rahimtahu wathalika huwa alfawzu alAAatheemu |
| Literal | And protect them (from) the sins/crimes; and whom You protect/preserve from the sins/crimes (on) that day, so You had mercy upon him, and that it is the winning/success , the great. |
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| Yusuf Ali | "And preserve them from (all) ills; and any whom Thou dost preserve from ills that Day,- on them wilt Thou have bestowed Mercy indeed: and that will be truly (for them) the highest Achievement". |
| Pickthal | And ward off from them ill-deeds; and he from whom Thou wardest off ill-deeds that day, him verily hast Thou taken into mercy. That is the supreme triumph. |
| Arberry | And guard them against evil deeds; whomsoever Thou guardest against evil deeds on that day, on him Thou hast had mercy; and that is indeed the mighty triumph. |
| Shakir | And keep them from evil deeds, and whom Thou keepest from evil deeds this day, indeed Thou hast mercy on him, and that is the mighty achievement. |
| Sarwar | Lord, keep them away from evil deeds. Whomever You have saved from evil on the Day of Judgment has certainly been granted Your mercy and this is the greatest triumph. |
| Khalifa | "And protect them from falling in sin. Whomever You protect from falling in sin, on that day, has attained mercy from You. This is the greatest triumph." |
| Hilali/Khan | "And save them from (the punishment, because of what they did of) the sins, and whomsoever You save from (the punishment, because of what they did of) the sins (i.e. excuse them) that Day, him verily, You have taken into mercy." And that is the supreme success. |
| H/K/Saheeh | And protect them from the evil consequences [of their deeds]. And he whom You protect from evil consequences that Day You will have given him mercy. And that is the great attainment." |
| Malik | Deliver them from all evil. He whom You will deliver from the punishment of their sins on that Day will surely earn Your Mercy and that will surely be the highest achievement.[9] |
| QXP | "And guard them against the imprints of their faults, for, anyone whom You guard from the imprints of their faults on that Day, him You have verily taken into Grace. And that, that is the Supreme Triumph." |
| Maulana Ali | And guard them from evil, and whom Thou guardest from evil this day, Thou hast indeed mercy on him. And that is the mighty achievement. |
| Free Minds | "And save them from the sins. And whomever You save from the sins, on that Day, You have granted him mercy. And that is the greatest triumph." |
| Qaribullah | and guard them against all evil deeds. Whosoever You guarded against evil deeds on that Day, surely, You have had mercy upon them, and that is indeed the mighty triumph. ' |
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| George Sale | And deliver them from evil; for whomsoever Thou shalt deliver from evil on that day, on him wilt Thou shew mercy; and this will be great salvation. |
| JM Rodwell | And keep them from evil: for on him hast thou mercy whom on that day thou shalt keep from evil;" and this will be the great felicity. |
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| Asad | and preserve them from [doing] evil deeds: for anyone whom on that Day [of Judgment] Thou wilt have preserved from [the taint of] evil deeds, him wilt Thou have graced with Thy mercy: and that, that will be the triumph supreme!" |
| 40:10 ان الذين كفروا ينادون لمقت الله اكبر من مقتكم انفسكم اذ تدعون الى الايمان فتكفرون |
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| Transliteration | Inna allatheena kafaroo yunadawna lamaqtu Allahi akbaru min maqtikum anfusakum ith tudAAawna ila al-eemani fatakfuroona |
| Literal | That truly those who disbelieved they are being called: "God's hatred/abhorrence (E) (is) greater than your hatred/abhorrence (to) yourselves if/when you are being called to the faith/belief so you disbelieve." |
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| Yusuf Ali | The Unbelievers will be addressed: "Greater was the aversion of Allah to you than (is) your aversion to yourselves, seeing that ye were called to the Faith and ye used to refuse." |
| Pickthal | Lo! (on that day) those who disbelieve are informed by proclamation: Verily Allah's abhorrence is more terrible than your abhorrence one of another, when ye were called unto the faith but did refuse. |
| Arberry | It shall be proclaimed to the unbelievers, 'Surely God's hatred is greater than your hatred one of another, when you were called unto belief, and disbelieved.' |
| Shakir | Surely those who disbelieve shall be cried out to: Certainly Allah's hatred (of you) when you were called upon to the faith and you rejected, is much greater than your hatred of yourselves. |
| Sarwar | The disbelievers will be told, "God's hatred towards you is much greater than your hatred of your own selves. You were called to the faith but you disbelieved". |
| Khalifa | Those who disbelieve will be told, "GOD's abhorrence towards you is even worse than your own abhorrence towards yourselves. For you were invited to believe, but you chose to disbelieve." |
| Hilali/Khan | Those who disbelieve will be addressed (at the time of entering into the Fire): "Allahs aversion was greater towards you (in the worldly life when you used to reject the Faith) than your aversion towards one another (now in the Fire of Hell, as you are now enemies to one another), when you were called to the Faith but you used to refuse." |
| H/K/Saheeh | Indeed, those who disbelieve will be addressed, "The hatred of Allah for you was [even] greater than your hatred of yourselves [this Day in Hell] when you were invited to faith, but you refused." |
| Malik | On the Day of Judgement it will be said to the disbelievers: "Allah’s hatred towards you was far greater -during your worldly life when you were called to the Faith and you used to refuse - than your hatred of yourselves."[10] |
| QXP | But, behold, as for those who adamantly deny the Truth, they will be so addressed, "Indeed, greater than your disapproval of yourselves this Day was Allah's disapproval when you were invited to the Faith but you went on denying and screened yourselves off from the Light." (Kufr = Denying the Truth = Ingratitude for guidance = Choosing to live in darkness). |
| Maulana Ali | Those who disbelieve are told: Certainly Allah’s hatred (of you), when you were called upon to the faith and you rejected, was much greater than your hatred (now) of yourselves. |
| Free Minds | Those who had rejected will be told: "God's abhorrence towards you is greater than your abhorrence towards yourselves, for you were invited to believe, but you chose to reject." |
| Qaribullah | It shall be proclaimed to the unbelievers: 'Surely, the hatred of Allah for you is greater than your hatred of yourselves. You were called to belief but disbelieved.' |
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| George Sale | But the infidels, at the day of judgement, shall hear a voice crying unto them, verily the hatred of God towards you is more grievous than your hatred towards yourselves: Since ye were called unto the faith, and would not believe. |
| JM Rodwell | But to the infidels shall a voice cry, "Surely the hatred of God is more grievous than your hatred of yourselves, when ye were called to the faith, and remained unbelievers." |
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| Asad | [But,] behold, as for those who are bent on denying the truth - [on that same Day] a voice will call out unto them: [Lit., "they will be called" or "summoned".] "Indeed, greater than your [present] loathing of yourselves [I.e., "on realizing, belatedly, your past sinfulness".] was God's loathing of you [at the time] when you were called unto faith but went on denying the truth!" [Since it is impossible to attribute to God a purely human emotion, "God's loathing" of those sinners is obviously a metonym for His rejection of them (Razi), similar to the metonymic use of the expression "God's wrath (ghadab)" in the sense of His condemnation (see first sentence of note on 1:7).] |
| 40:11 قالوا ربنا امتنا اثنتين واحييتنا اثنتين فاعترفنا بذنوبنا فهل الى خروج من سبيل |
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| Transliteration | Qaloo rabbana amattana ithnatayni waahyaytana ithnatayni faiAAtarafna bithunoobina fahal ila khuroojin min sabeelin |
| Literal | They said: "Our Lord You made us die two (twice), and You revived us/gave us life two (twice), so we confessed/acknowledged with our crimes, so is (there) from a way/path to getting out/(an) exit?" |
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| Yusuf Ali | They will say: "Our Lord! twice hast Thou made us without life, and twice hast Thou given us Life! Now have we recognised our sins: Is there any way out (of this)?" |
| Pickthal | They say: Our Lord! Twice hast Thou made us die, and twice hast Thou made us live. Now we confess our sins. Is there any way to go out? |
| Arberry | They shall say, 'Our Lord, Thou hast caused us to die two deaths and Thou hast given us twice to live; now we confess our sins. Is there any way to go forth?' |
| Shakir | They shall say: Our Lord! twice didst Thou make us subject to death, and twice hast Thou given us life, so we do confess our faults; is there then a way to get out? |
| Sarwar | They say, "Lord, You have caused us to die twice and You have brought us back to life twice. We have confessed our sins, so is there any way out of this (hell)?". |
| Khalifa | They will say, "Our Lord, you have put us to death twice, and You gave us two lives; now we have confessed our sins. Is there any way out?" |
| Hilali/Khan | They will say: "Our Lord! You have made us to die twice (i.e. we were dead in the loins of our fathers and dead after our deaths in this world), and You have given us life twice (i.e. life when we were born and life when we are Resurrected)! Now we confess our sins, then is there any way to get out (of the Fire)?" |
| H/K/Saheeh | They will say, "Our Lord, You made us lifeless twice and gave us life twice, and we have confessed our sins. So is there to an exit any way?" |
| Malik | They will say: "Our Lord! Twice have You made us die and twice have You given us life. We now confess our sins. Is there any way out?"[11] |
| QXP | They will say, "Our Lord, twice You have made us die, just as twice You have made us live. But now we confess that we did trail behind in making progress. Is there any way out of this (second death)?" |
| Maulana Ali | They say: Our Lord, twice has Thou made us die, and twice has Thou given us life; so we confess our sins. Is there then a way of escape? |
| Free Minds | They will Say: "Our Lord, You have made us die twice, and You have given us life twice. Now we have confessed our sins. Is there any way out of this path?" |
| Qaribullah | They shall say: 'Our Lord, twice You have made us die, and twice You have given us life, now, we confess our sins. Is there any way we can be brought out of this? ' |
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| George Sale | They shall say, O Lord, Thou hast given us death twice, and Thou hast twice given us life; and we confess our sins: Is there therefore no way to get forth from this fire? |
| JM Rodwell | They shall say, "Twice, O our Lord, hast thou given us death, and twice hast thou given us life: and we acknowledge our sins: is there no way to escape?" |
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| Asad | [Whereupon] they will exclaim: "O our Sus tainer! Twice hast Thou caused us to die, just as twice Thou hast brought us to life! [I.e., "Thou hast brought us to life on earth, and then hast caused us to die; thereupon Thou hast resurrected us, and now hast condemned us to spiritual death in consequence of our willful spiritual blindness on earth."] But now that we have acknowledged our sins, is there any way out [of this second death]?" |
| 40:12 ذلكم بانه اذا دعي الله وحده كفرتم وان يشرك به تؤمنوا فالحكم لله العلي الكبير |
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| Transliteration | Thalikum bi-annahu itha duAAiya Allahu wahdahu kafartum wa-in yushrak bihi tu/minoo faalhukmu lillahi alAAaliyyi alkabeeri |
| Literal | This is with that it is if God was called alone, you disbelieved, and if He be shared with/be made a partner with Him, you believe (with that), so the judgment/rule (is) to God, the high/elevated, the great . |
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| Yusuf Ali | (The answer will be:) "This is because, when Allah was invoked as the Only (object of worship), ye did reject Faith, but when partners were joined to Him, ye believed! the Command is with Allah, Most High, Most Great!" |
| Pickthal | (It is said unto them): This is (your plight) because, when Allah only was invoked, ye disbelieved, but when some partner was ascribed to Him ye were believing. But the command belongeth only to Allah, the Sublime, the Majestic. |
| Arberry | That is because, when God was called to alone, you disbelieved; but if others are associated with Him, then you believe. Judgment belongs to God, the All-high, the All-great. |
| Shakir | That is because when Allah alone was called upon, you disbelieved, and when associates were given to Him, you believed; so judgment belongs to Allah, the High, the Great. |
| Sarwar | They will be answered, "Your suffering is only because you disbelieved when One God was mentioned. When other things were considered equal to Him, you believed in them. Judgment belongs to God, the Most High, the Most Great. |
| Khalifa | This is because when GOD ALONE was advocated, you disbelieved, but when others were mentioned beside Him, you believed. Therefore, GOD's judgment has been issued; He is the Most High, the Great. |
| Hilali/Khan | (It will be said): "This is because, when Allah Alone was invoked (in worship, etc.) you disbelieved, but when partners were joined to Him, you believed! So the judgement is only with Allah, the Most High, the Most Great!" |
| H/K/Saheeh | [They will be told], "That is because, when Allah was called upon alone, you disbelieved; but if others were associated with Him, you believed. So the judgement is with Allah, the Most High, the Grand." |
| Malik | They shall be answered: "You are facing this fate because when you were asked to believe in Allah, the One and Only, you disbelieved; but when you were asked to commit polytheism (associate other partners with Him), you believed. Today judgement rests with Allah, the Supreme, the Great."[12] |
| QXP | It will be said to them, "This is your plight because when Allah alone was invoked you denied the Message, and when others (such as your 'holy' men) were included besides Him, you believed. But the Command belongs only to Allah, the Sublime, the Majestic." (39:45). |
| Maulana Ali | That is because when Allah alone was called upon, you disbelieved, and when associates were given to Him, you believed. So judgment belongs to Allah, the High, the Great. |
| Free Minds | This is because when God Alone was mentioned, you rejected, but when partners were associated with Him, you believed. Therefore, the judgment is for God, the Most High, the Most Great. |
| Qaribullah | (They shall be answered): 'That is because you disbelieved when Allah alone was supplicated to, but when others were associated with Him you believed.' Judgement belongs to Allah, the Most High, the Great. |
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| George Sale | And it shall be answered them, this hath befallen you, for that when one God was preached unto you, ye believed not; but if a plurality of gods had been associated with Him, ye had believed: And judgement belongeth unto the high, the great God. |
| JM Rodwell | This hath befallen you, for that when One God was proclaimed to you, ye believed not: but when partners had been united with him, ye believed: But judgment belongeth unto God, the High, the Great. |
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| Asad | [And they will be told:] "This [has befallen you] because, whenever the One God was invoked, you denied this truth; whereas, when divinity was ascribed to aught beside Him, you believed [in it]! But all judgment rests with God, the Exalted, the Great!" [An answer to the sinners' question at the end of the preceding verse may be found in the following extremely well-authenticated, parabolic saying of the Prophet: "[On the Day of Judgment,] those who deserve paradise will enter paradise, and those who deserve the fire, the fire. Thereupon God, the Sublimely Exalted, will say, `Take out [of the fire] everyone in whose heart there was as much of faith [or, in some versions, "as much of good"] as a grain of mustard seed!' And so they will be taken out of it, already blackened, and will be thrown into the River of Life; and then they will come to life [lit., `sprout'] as a herb sprouts by the side of a stream: and didst thou not see how it comes out, yellow and budding?" (Bukhari, on the authority of Abu Said al-Khudri, in Kitab al-Iman and Kitab Bad al-Khalq; also Muslim, Nasai and Ibn Hanbal.) The characterization as "yellow and budding" - i.e., tender and of light colour - indicates the freshness of new life in the pardoned sinner. This, of course, has nothing to do with the sinners' futile and meaningless request on Judgment Day to be given a "second chance" on earth (Cf. 6:27-28 or 32:12). See also last but one sentence of 6:128 and the corresponding note.] |
| 40:13 هو الذي يريكم اياته وينزل لكم من السماء رزقا ومايتذكر الا من ينيب |
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| Transliteration | Huwa allathee yureekum ayatihi wayunazzilu lakum mina alssama-i rizqan wama yatathakkaru illa man yuneebu |
| Literal | He (is) who shows you/makes you understand His verses/evidences , and He descends for you from the sky provision , and none mentions/remembers except who repents/obeys . |
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| Yusuf Ali | He it is Who showeth you his Signs, and sendeth down sustenance for you from the sky: but only those receive admonition who turn (to Allah). |
| Pickthal | He it is Who showeth you His portents, and sendeth down for you provision from the sky. None payeth heed save him who turneth (unto Him) repentant. |
| Arberry | It is He who shows you His signs and sends down to you out of heaven provision; yet none remembers but he who repents. |
| Shakir | He it is Who shows you His signs and sends down for you sustenance from heaven, and none minds but he who turns (to Him) again and again. |
| Sarwar | It is He who has shown you the evidence of His existence and has sent you sustenance from the sky, yet only those who turn to God in repentance take heed. |
| Khalifa | He is the One who continuously shows you His proofs, and sends down to you from the sky provisions. Only those who totally submit will be able to take heed. |
| Hilali/Khan | It is He, Who shows you His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and sends down (rain with which grows) provision for you from the sky. And none remembers but those who turn (to Allah) in obedience and in repentance (by begging His Pardon and by worshipping and obeying Him Alone and none else). |
| H/K/Saheeh | It is He who shows you His signs and sends down to you from the sky, provision. But none will remember except he who turns back [in repentance]. |
| Malik | It is He Who shows you His signs and sends down sustenance from the heavens for you. Yet, none learns a lesson, from the observation of these signs, except those who turn to Him.[13] |
| QXP | He it is Who shows you His Signs in the Universe and sends down sustenance for you from the sky. Yet none learns a lesson except those who turn to seek the Truth. |
| Maulana Ali | He it is Who shows you His signs and sends down for you sustenance from heaven, and none minds but he who turns (to Him). |
| Free Minds | He is the One who shows you His signs, and He sends down to you provisions from the sky. But none do remember except those who repent. |
| Qaribullah | It is He who shows to you His signs and sends down your provision from the sky. Yet no one remembers except he who is penitent. |
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| George Sale | It is He who sheweth you his signs, and sendeth down food unto you from heaven: But none will be admonished, except he who turneth himself unto God. |
| JM Rodwell | It is He who sheweth you his signs, and sendeth down supplies to you from Heaven: but none will receive warning save he who turneth to God. |
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| Asad | HE IT IS who shows you His wonders [in all nature], and sends down sustenance for you from the sky: but none bethinks himself [thereof] save those who are wont to turn to God. |
| 40:14 فادعوا الله مخلصين له الدين ولو كره الكافرون |
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| Transliteration | FaodAAoo Allaha mukhliseena lahu alddeena walaw kariha alkafiroona |
| Literal | So call God faithful/loyal/devoted to him (in) the religion, and even if the disbelievers hated (it). |
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| Yusuf Ali | Call ye, then, upon Allah with sincere devotion to Him, even though the Unbelievers may detest it. |
| Pickthal | Therefor (O believers) pray unto Allah, making religion pure for Him (only), however much the disbelievers be averse - |
| Arberry | So call unto God, making your religion His sincerely, though the unbelievers be averse. |
| Shakir | Therefore call upon Allah, being sincere to Him in obedience, though the unbelievers are averse: |
| Sarwar | Worship God and be devoted to His religion even though the disbelievers dislike this. |
| Khalifa | Therefore, you shall devote your worship absolutely to GOD ALONE, even if the disbelievers dislike it. |
| Hilali/Khan | So, call you (O Muhammad SAW and the believers) upon (or invoke) Allah making (your) worship pure for Him (Alone) (by worshipping none but Him and by doing religious deeds sincerely for Allahs sake only and not to show-off and not to set up rivals with Him in worship). However much the disbelievers (in the Oneness of Allah) may hate (it). |
| H/K/Saheeh | So invoke Allah, [being] sincere to Him in religion, although the disbelievers dislike it. |
| Malik | So invoke Allah with sincere devotion to Him (worship none but Him) however much the unbelievers may dislike it.[14] |
| QXP | Call you, then, upon Allah, sincere in your Faith in Him alone, however hateful this may be to those who deny the Truth (by invoking their 'holy' men besides Him). |
| Maulana Ali | So call upon Allah, being sincere to Him in obedience, though the disbelievers are averse -- |
| Free Minds | Therefore, call on God while being pure to His system, even if the rejecters dislike it. |
| Qaribullah | Supplicate then to Allah making your religion sincerely His, even though the unbelievers oppose it. |
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| George Sale | Call therefore upon God, exhibiting your religion pure unto Him, although the infidels be averse thereto. |
| JM Rodwell | Call then on God, offering him a pure worship, though the infidels abhor it. |
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| Asad | Invoke, then, God, sincere in your faith in Him alone, however hateful this may be to those who deny the truth! |
| 40:15 رفيع الدرجات ذو العرش يلقي الروح من امره على من يشاء من عباده لينذر يوم التلاق |
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| Transliteration | RafeeAAu alddarajati thoo alAAarshi yulqee alrrooha min amrihi AAala man yashao min AAibadihi liyunthira yawma alttalaqi |
| Literal | Raiser/honourer (of) the steps/stages/degrees, (owner) of the throne , He throws the Soul/Spirit from His order/command on (to) whom He wills/wants from His worshippers/slaves to warn/give notice (of) the Meeting Day/Resurrection Day. |
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| Yusuf Ali | Raised high above ranks (or degrees), (He is) the Lord of the Throne (of Authority): by His Command doth He send the Spirit (of inspiration) to any of His servants he pleases, that it may warn (men) of the Day of Mutual Meeting,- |
| Pickthal | The Exalter of Ranks, the Lord of the Throne. He causeth the Spirit of His command upon whom He will of His slaves, that He may warn of the Day of Meeting, |
| Arberry | Exalter of ranks is He, Possessor of the Throne, casting the Spirit of His bidding upon whomever He will of His servants, that he may warn them of the Day of Encounter, |
| Shakir | Possessor of the highest rank, Lord of power: He makes the inspiration to light by His command upon whom He pleases of His servants, that he may warn (men) of the day of meeting. |
| Sarwar | God is the promoter of His servants and the owner of the Throne. He sends His spirit by His command to whichever of His servants He wants to warn them of the Day of Judgment. |
| Khalifa | Possessor of the highest ranks, and Ruler of the whole dominion. He sends inspiration, bearing His commands, to whomever He chooses from among His servants, to warn about the Day of Summoning. |
| Hilali/Khan | (He is Allah) Owner of High Ranks and Degrees, the Owner of the Throne. He sends the Inspiration by His Command to any of His slaves He wills, that he (the person who receives inspiration) may warn (men) of the Day of Mutual Meeting (i.e. The Day of Resurrection). |
| H/K/Saheeh | [He is] the Exalted above [all] degrees, Owner of the Throne; He places the inspiration of His command upon whom He wills of His servants to warn of the Day of Meeting. |
| Malik | Possessor of the Highest Rank, the Master of the Throne of Authority sends down the Spirit by His command on those of His servants whom He chooses, that he (the Prophet who received the revelations) may warn mankind of the Day when they shall meet Him.[15] |
| QXP | Exalted is He in His Attributes, and the Exalter of ranks He is, the Lord of the Throne, Master of the Supreme Control. By His Command has He sent the Revelation to whomever He chose from among His servants, in order that He may warn mankind of the Day of Meeting. (The Day when all of them meet together and meet their Lord.) |
| Maulana Ali | Exalter of degrees, Lord of the Throne of Power, He makes the spirit to light by His command upon whom He pleases of His servants, that he may warn (men) of the day of Meeting -- |
| Free Minds | Possessor of the highest ranks, the One with the Throne. He sends the Spirit with His command upon whom He wills from His servants, that they may warn of the Day of Summoning. |
| Qaribullah | Exalter in ranks, Owner of the Throne. He lets the spirit (the revelation) descend at His order on those of His worshipers whom He chooses, in order that He warns of the Day of the Meeting; |
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| George Sale | He is the being of exalted degree, the possessor of the throne; who sendeth down the spirit, at his command, on such of his servants as He pleaseth; that He may warn mankind of the day of meeting, |
| JM Rodwell | Of exalted grade, of the throne possessed, He sendeth forth the Spirit at His own behest on whomsoever of His servants He pleaseth, that He may warn of the day of meeting, |
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| Asad | High above all orders [of being] is He, in almightiness enthroned. [Lit., "He of the throne of almightiness". For the meaning of the term arsh, see note on 7:54.] By His Own will does He bestow inspiration upon whomever He wills of His servants, so as to warn [all human beings of the coming] of the Day when they shall meet Him [Lit., "the Day of the Meeting". For my rendering of ar-ruh as "inspiration", see note on 16:2, as well as note on 2:87.] - |
| 40:16 يوم هم بارزون لايخفى على الله منهم شئ لمن الملك اليوم لله الواحد القهار |
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| Transliteration | Yawma hum barizoona la yakhfa AAala Allahi minhum shay-on limani almulku alyawma lillahi alwahidi alqahhari |
| Literal | A day/time they are emerging/appearing, not a thing from them hides on (from) God; to whom (is) the kingdom/ownership the day/today? To God the one, the defeator/conqueror . |
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| Yusuf Ali | The Day whereon they will (all) come forth: not a single thing concerning them is hidden from Allah. Whose will be the dominion that Day?" That of Allah, the One the Irresistible! |
| Pickthal | The day when they come forth, nothing of them being hidden from Allah. Whose is the Sovereignty this day? It is Allah's, the One, the Almighty. |
| Arberry | the day they sally forth, and naught of theirs is hidden from God. 'Whose is' the Kingdom today?' 'God's, the One, the Omnipotent. |
| Shakir | (Of) the day when they shall come forth, nothing concerning them remains hidden to Allah. To whom belongs the kingdom this day? To Allah, the One, the Subduer (of all). |
| Sarwar | Nothing will remain hidden from God concerning them on the day when they appear before God (from their graves) (It will be asked), "To whom does the kingdom belong on this Day?" (It will be answered), "The kingdom belongs to the Almighty One God". |
| Khalifa | That is the day when everyone will be completely exposed; none of them will hide anything from GOD. To whom belongs all sovereignty on that day? To GOD, the One, the Supreme. |
| Hilali/Khan | The Day when they will (all) come out, nothing of them will be hidden from Allah. Whose is the kingdom this Day? (Allah Himself will reply to His Question): It is Allahs the One, the Irresistible! |
| H/K/Saheeh | The Day they come forth nothing concerning them will be concealed from Allah. To whom belongs [all] sovereignty this Day? To Allah, the One, the Prevailing. |
| Malik | The Day when they all shall come forth from their graves with nothing hidden from Allah. It will be asked: "Whose is the Kingdom today?" No one shall dare to speak, and Allah Himself will say: "It is Allah’s, the One, the Irresistible.[16] |
| QXP | On the Day when they shall come forth, with nothing of them hidden from Allah. Well, to Whom belongs the Kingdom (as dawned upon you) this Day? To Allah, the One, the Irresistibly Dominating! |
| Maulana Ali | The day when they come forth. Nothing concerning them remains hidden from Allah. To whom belongs the kingdom this day? To Allah, the One, the Subduer (of all). |
| Free Minds | The Day when they will be exposed. None of them will hide anything from God. To whom is the sovereignty on this Day? To God, the One, the Supreme. |
| Qaribullah | the Day when they shall rise up with nothing hidden from Allah. And who is the Owner of the Kingdom on that Day? Allah, the One, the Conqueror! |
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| George Sale | the day whereon they shall come forth out of their graves, and nothing of what concerneth them shall be hidden from God. Unto Whom will the kingdom belong, on that day? Unto the only, the almighty God. |
| JM Rodwell | The day when they shall come forth from their graves, when nought that concerneth them shall be hidden from God. With whom shall be the power supreme on that day? With God, the One, the Almighty. |
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| Asad | the Day when they shall come forth [from death], with nothing of themselves hidden from God. With whom will sovereignty rest on that Day? With God, the One who holds absolute sway over all that exists! |
| 40:17 اليوم تجزى كل نفس بما كسبت لاظلم اليوم ان الله سريع الحساب |
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| Transliteration | Alyawma tujza kullu nafsin bima kasabat la thulma alyawma inna Allaha sareeAAu alhisabi |
| Literal | The day/today every/each self is being reimbursed with what it gathered/acquired , no injustice/oppression the day/today, that truly God (is) quick/speedy (in) the account/calculation. |
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| Yusuf Ali | That Day will every soul be requited for what it earned; no injustice will there be that Day, for Allah is Swift in taking account. |
| Pickthal | This day is each soul requited that which it hath earned; no wrong (is done) this day. Lo! Allah is swift at reckoning. |
| Arberry | Today each soul shall be recompensed for that it has earned; no wrong today. Surely God is swift at the reckoning.' |
| Shakir | This day every soul shall be rewarded for what it has earned; no injustice (shall be done) this day; surely Allah is quick in reckoning. |
| Sarwar | Every soul will be recompensed for its deeds on this Day. There will be no injustice. Certainly God's reckoning is swift. |
| Khalifa | On that day, every soul will be requited for whatever it had earned. There will be no injustice on that day. GOD is most efficient in reckoning. |
| Hilali/Khan | This Day shall every person be recompensed for what he earned. No injustice (shall be done to anybody). Truly, Allah is Swift in reckoning. |
| H/K/Saheeh | This Day every soul will be recompensed for what it earned. No injustice today! Indeed, Allah is swift in account. |
| Malik | Today every soul shall be rewarded for whatever it has earned; today there shall be no injustice; surely Allah is swift in settling accounts."[17] |
| QXP | Today will every 'Self' be rewarded for whatever it has earned - no wrong Today! Verily, Swift is Allah in settling accounts. |
| Maulana Ali | This day every soul is rewarded what it has earned. No injustice this day! Surely Allah is Swift in Reckoning. |
| Free Minds | Today, every soul will be recompensed for what it had earned. There will be no injustice today. Truly, God is swift in reckoning. |
| Qaribullah | On that Day every soul shall be recompensed for its earnings and on that Day none shall be wronged. The reckoning of Allah is swift. |
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| George Sale | On that day shall every soul be rewarded according to its merit: There shall be no injustice done on that day. Verily God will be swift in taking an account. |
| JM Rodwell | On that day shall every soul be recompensed as it hath deserved: no injustice on that day! Verily, God will be swift to reckon. |
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| Asad | On that Day will every human being be requited for what he has earned: no wrong [will be done] on that Day: verily, swift in reckoning is God! |
| 40:18 وانذرهم يوم الازفة اذ القلوب لدى الحناجر كاظمين ماللظالمين من حميم ولاشفيع يطاع |
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| Transliteration | Waanthirhum yawma al-azifati ithi alquloobu lada alhanajiri kathimeena ma lilththalimeena min hameemin wala shafeeAAin yutaAAu |
| Literal | And warn/give notice (of) the Resurrection Day when the hearts/minds (are) at/by the larynxes/voice boxes (throats), holding/suppressing (themselves), (there is) no concerned (relative/friend), and nor a mediator (to) be obeyed to the unjust/oppressive. |
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| Yusuf Ali | Warn them of the Day that is (ever) drawing near, when the hearts will (come) right up to the throats to choke (them); No intimate friend nor intercessor will the wrong-doers have, who could be listened to. |
| Pickthal | Warn them (O Muhammad) of the Day of the approaching (doom), when the hearts will be choking the throats, (when) there will be no friend for the wrong-doers, nor any intercessor who will be heard. |
| Arberry | And warn them against the Day of the Imminent when, choking with anguish, the hearts are in the throats and the evildoers have not one loyal friend, no intercessor to be heeded. |
| Shakir | And warn them of the day that draws near, when hearts shall rise up to the throats, grieving inwardly; the unjust shall not have any compassionate friend nor any intercessor who should be obeyed. |
| Sarwar | (Muhammad), warn them of the approaching day when because of hardship and frustration their hearts will almost reach up to their throats. The unjust will have no friends nor any intercessor who will be heard. |
| Khalifa | Warn them about the imminent day, when the hearts will be terrified, and many will be remorseful. The transgressors will have no friend nor an intercessor to be obeyed. |
| Hilali/Khan | And warn them (O Muhammad SAW) of the Day that is drawing near (i.e. the Day of Resurrection), when the hearts will be choking the throats, and they can neither return them (hearts) to their chests nor can they throw them out. There will be no friend, nor an intercessor for the Zalimoon (polytheists and wrong-doers, etc.), who could be given heed to. |
| H/K/Saheeh | And warn them, [O Muúammad], of the Approaching Day, when hearts are at the throats, filled [with distress]. For the wrongdoers there will be no devoted friend and no intercessor [who is] obeyed. |
| Malik | O Prophet, warn them of the Day that is drawing near, when the hearts will leap up to the throats with grief; when the wrongdoers will have neither friend nor intercessor who could be given heed to.[18] |
| QXP | Hence, warn them of the Day which draws near - when the hearts will throb muffling the voices in the sound boxes. No bosom friend will be there for the violators of human rights, nor shall any mediator be granted audience. |
| Maulana Ali | And warn them of the day that draws near, when hearts, grieving inwardly, rise up to the throats. The iniquitous will have no friend, nor any intercessor who should be obeyed. |
| Free Minds | And warn them of the imminent Day, when the hearts will reach the throats, and many will be remorseful. The transgressors will have no friend nor intercessor to be obeyed. |
| Qaribullah | Warn them against the Imminent Day when, choking with anguish, the hearts will be in their throats, the harmdoers will not have a single, loyal friend, and there will be no intercessor to be obeyed. |
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| George Sale | Wherefore warn them, O prophet, of the day which shall suddenly approach; when men's hearts shall come up to their throats, and strangle them. The ungodly shall have no friend or intercessor who shall be heard. |
| JM Rodwell | Warn them, then, of the approaching day, when men's hearts shall rise up, choking them, into their throats. |
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| Asad | Hence, warn them of that Day which draws ever nearer, when the hearts will chokingly come up to the throats: no loving friend will the evildoers have, nor any intercessor who would be heeded: [Regarding the problem of "intercession" (shafaah) and its meaning in the Quran, see note on 10:3.] |
| 40:19 يعلم خائنة الاعين وماتخفي الصدور |
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| Transliteration | YaAAlamu kha-inata al-aAAyuni wama tukhfee alssudooru |
| Literal | He knows the eyes'/sights' betrayal/unfaithfulness (E), and what the chests (innermosts) hide. |
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| Yusuf Ali | (Allah) knows of (the tricks) that deceive with the eyes, and all that the hearts (of men) conceal. |
| Pickthal | He knoweth the traitor of the eyes, and that which the bosoms hide. |
| Arberry | He knows the treachery of the eyes and what the breasts conceal. |
| Shakir | He knows the stealthy looks and that which the breasts conceal. |
| Sarwar | God knows the disloyalty of the eyes and what the hearts conceal. |
| Khalifa | He is fully aware of what the eyes cannot see, and everything that the minds conceal. |
| Hilali/Khan | Allah knows the fraud of the eyes, and all that the breasts conceal. |
| H/K/Saheeh | He knows that which deceives the eyes and what the breasts conceal. |
| Malik | Allah knows the furtive looks and the secret thoughts,[19] |
| QXP | He knows the treachery of the eyes, and all that the hearts would conceal. (Treachery of the eyes = See but not observe. Reporting hearsay as eyewitness. Failing to lower the gaze. Not using senses to full potential. Failing to learn from daily observation. Not using vision to develop the Vision.) |
| Maulana Ali | He knows the dishonesty of eyes and that which the breasts conceal. |
| Free Minds | He knows what the eyes have seen, and what the chests conceal. |
| Qaribullah | He (Allah) knows the furtive looks of the eyes and what the chests conceal. |
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| George Sale | God will know the deceitful eye, and that which their breasts conceal; |
| JM Rodwell | The evil-doers shall have no friend or intercessor who shall prevail. |
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| Asad | [for] He is aware of the [most] stealthy glance, and of all that the hearts would conceal. [God's omniscience is shown here as the reason why there can be no "intercession" with Him in the commonly accepted sense of this term (cf. 10:18).] |
| 40:20 والله يقضي بالحق والذين يدعون من دونه لايقضون بشئ ان الله هو السميع البصير |
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| Transliteration | WaAllahu yaqdee bialhaqqi waallatheena yadAAoona min doonihi la yaqdoona bishay-in inna Allaha huwa alssameeAAu albaseeru |
| Literal | And God passes judgment/orders with the truth , and those whom they call from other than Him, they do not pass judgment/order/accomplish with a thing, that truly God, He is the hearing/listening, the seeing/knowing . |
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| Yusuf Ali | And Allah will judge with (justice and) Truth: but those whom (men) invoke besides Him, will not (be in a position) to judge at all. Verily it is Allah (alone) Who hears and sees (all things). |
| Pickthal | Allah judgeth with truth, while those to whom they cry instead of Him judge not at all. Lo! Allah, He is the Hearer, the Seer. |
| Arberry | God shall decide justly, and those they call on, apart from Him, shall not decide by any means. surely God is the All-hearing, the All-seeing. |
| Shakir | And Allah judges with the truth; and those whom they call upon besides Him cannot judge aught; surely Allah is the Hearing, the Seeing. |
| Sarwar | God judges with Truth but those whom they worship besides God can have no Judgment. God is certainly All-hearing and All-aware. |
| Khalifa | GOD judges equitably, while the idols they implore beside Him cannot judge anything. GOD is the One who is the Hearer, the Seer. |
| Hilali/Khan | And Allah judges with truth, while those to whom they invoke besides Him, cannot judge anything. Certainly, Allah! He is the All-Hearer, the All-Seer. |
| H/K/Saheeh | And Allah judges with truth, while those they invoke besides Him judge not with anything. Indeed, Allah He is the Hearing, the Seeing. |
| Malik | and Allah will judge with all fairness. As for those whom the unbelievers invoke besides Him, will not be in a position to judge at all. Surely it is Allah Alone Who Hears all and Sees all.[20] |
| QXP | Allah alone secures all things as the hinges secure the controlled freedom of a swinging door. Whereas those whom they call instead of Him, can secure nothing, for, behold, Allah! He alone is the Hearer, the Seer. (The common rendering here, that Allah judges while others cannot, is linguistically deficient and fails to stand up to reason). |
| Maulana Ali | And Allah judges with truth. And those whom they call upon besides Him judge naught! Surely Allah is the Hearing, the Seeing. |
| Free Minds | And God judges with the truth, while those they call on besides Him do not judge with anything. Certainly, God is the Hearer, the Seer. |
| Qaribullah | With justice Allah will judge, but those upon whom they call, other than Him, can not judge anything at all! Allah is the Hearer, the Seer. |
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| George Sale | and God will judge with truth: But the false gods which they invoke, besides Him, shall not judge at all; for God is He who heareth and seeth. |
| JM Rodwell | God knoweth the deceitful of eye, and what men's breasts conceal. And everything will God decide with truth: But nothing shall those gods whom men call on beside him, decide. Verily, God! the Hearer, the Beholder, He! |
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| Asad | And God will judge in accordance with truth and justice, whereas those [beings] whom they invoke beside Him cannot judge at all: for, verily, God alone is all-hearing, all-seeing. [I.e., saints, whether real or imaginary, or angels. (The pronoun alladhina is used only with reference to sentient beings endowed with reason.)] |
| 40:21 اولم يسيروا في الارض فينظروا كيف كان عاقبة الذين كانوا من قبلهم كانوا هم اشد منهم قوة واثارا في الارض فاخذهم الله بذنوبهم وماكان لهم من الله من واق |
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| Transliteration | Awa lam yaseeroo fee al-ardi fayanthuroo kayfa kana AAaqibatu allatheena kanoo min qablihim kanoo hum ashadda minhum quwwatan waatharan fee al-ardi faakhathahumu Allahu bithunoobihim wama kana lahum mina Allahi min waqin |
| Literal | Do they not walk/move/ride in the land/Planet Earth , so they see/wonder about how was those who were from before them's end/turn (result)? They, they were, stronger than them (in) strength/power, and tracks/historical remains in the earth/Planet Earth, so God punished/took them because (of) their crimes, and (there) was not for them from a protector/preserver from God. |
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| Yusuf Ali | Do they not travel through the earth and see what was the End of those before them? They were even superior to them in strength, and in the traces (they have left) in the land: but Allah did call them to account for their sins, and none had they to defend them against Allah. |
| Pickthal | Have they not travelled in the land to see the nature of the consequence for those who disbelieved before them? They were mightier than these in power and (in the) traces (which they left behind them) in the earth. Yet Allah seized them for their sins, and they had no protector from Allah. |
| Arberry | What, have they not journeyed in the land and beheld how was the end of those before them? They were stronger than themselves in might and left firmer traces in the earth; yet God seized them in their sins, and they had none to defend them from God. |
| Shakir | Have they not travelled in the earth and seen how was the end of those who were before them? Mightier than these were they in strength-- and in fortifications in the land, but Allah destroyed them for their sins; and there was not for them any defender against Allah. |
| Sarwar | Have they not travelled through the land to see the terrible end of those who lived before them. They had been mightier than them in power and in leaving their traces on earth. God punished them for their sins. They had no one to save them from God's torment. |
| Khalifa | Did they not roam the earth and note the consequences for those before them? They used to be stronger than they, and more productive on earth. But GOD punished them for their sins, and nothing could protect them from GOD. |
| Hilali/Khan | Have they not travelled in the land and seen what was the end of those who were before them? They were superior to them in strength, and in the traces (which they left) in the land. But Allah seized them with punishment for their sins. And none had they to protect them from Allah. |
| H/K/Saheeh | Have they not traveled through the land and observed how was the end of those who were before them? They were greater than them in strength and in impression on the land, but Allah seized them for their sins. And they had not from Allah any protector. |
| Malik | Have they not travelled through the land and seen what was the end of those who have gone before them? They were far greater in power than these and left great traces in the land: but Allah seized them for their sins and there was none to protect them from Allah.[21] |
| QXP | Have they, then, never traveled in the land and seen the outcome of those who lived before their times? They were mightier than these, and in the impact they left on earth as evident from their ruins. But Allah took them to task for their trailing behind in humanity. And then they had no defender against the Laws of Allah. (30:9). |
| Maulana Ali | Have they not travelled in the land and seen what was the end of those who were before them? Mightier than these were they in strength and in fortifications in the land, but Allah destroyed them for their sins. And they had none to protect them from Allah. |
| Free Minds | Have they not roamed the Earth and seen how was the consequence of those who were before them? They used to be stronger than they, and had built more in the land. But God seized them for their sins, and they had no protector against God. |
| Qaribullah | Have they never journeyed through the land and seen what was the end of those who have gone before them? They were stronger than themselves in might and left firmer traces in the earth, but Allah seized them for their sinning, and they had none to protect them from Allah. |
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| George Sale | Have they not gone through the earth, and seen what hath been the end of those who were before them? They were more mighty than these in strength, and left more considerable footsteps of their power in the earth: Yet God chastised them for their sins, and there was none to protect them from God. |
| JM Rodwell | Have they never journeyed in this land, and seen what hath been the end of those who flourished before them? Mightier were they in strength than these Meccans, and their traces remain in the land: Yet God took them in their sins, and there was none to defe |
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| Asad | Have they, then, never journeyed about the earth and beheld what happened in the end to those [deniers of the truth] who lived before their time? Greater were they in power than they are, and in the impact which they left on earth: but God took them to task for their sins, and they had none to defend them against God: |
| 40:22 ذلك بانهم كانت تاتيهم رسلهم بالبينات فكفروا فاخذهم الله انه قوي شديد العقاب |
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| Transliteration | Thalika bi-annahum kanat ta/teehim rusuluhum bialbayyinati fakafaroo faakhathahumu Allahu innahu qawiyyun shadeedu alAAiqabi |
| Literal | That (is) because they (E), their messengers were coming to them with the evidences, so they disbelieved, so God punished/took them , that He truly is strong, strong (severe in) the punishment. |
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| Yusuf Ali | That was because there came to them their messengers with Clear (Signs), but they rejected them: So Allah called them to account: for He is Full of Strength, Strict in Punishment. |
| Pickthal | That was because their messengers kept bringing them clear proofs (of Allah's Sovereignty) but they disbelieved; so Allah seized them. Lo! He is Strong, severe in punishment. |
| Arberry | That was because their Messengers came to them with the clear signs; but they disbelieved, so God seized them. Surely He is All-strong, terrible in retribution. |
| Shakir | That was because there came to them their messengers with clear arguments, but they rejected (them), therefore Allah destroyed them; surely He is Strong, Severe in retribution. |
| Sarwar | Messengers had come to them with illustrious miracles but they disbelieved and thus God struck them with His torment. He is Mighty and Severe in His retribution. |
| Khalifa | That is because their messengers went to them with clear proofs, but they disbelieved. Consequently, GOD punished them. He is Mighty, strict in enforcing retribution. |
| Hilali/Khan | That was because there came to them their Messengers with clear evidences, proofs and signs but they disbelieved (in them). So Allah seized them with punishment. Verily, He is All-Strong, Severe in punishment. |
| H/K/Saheeh | That was because their messengers were coming to them with clear proofs, but they disbelieved, so Allah seized them. Indeed, He is Powerful and severe in punishment. |
| Malik | That was because there came to them their Messengers with clear revelations and they denied them: so Allah seized them. Mighty is He indeed and stern is His retribution.[22] |
| QXP | This - because their Messengers had come to them with all evidence of the Truth, and yet they rejected it. So Allah seized them. Behold, verily, He is Strong, Strict in grasping. |
| Maulana Ali | That was because there came to them their messengers with clear arguments, but they disbelieved, so Allah destroyed them. Surely He is Strong, Severe in Retribution. |
| Free Minds | That is because their messengers used to come to them with proofs, but they rejected. Thus God seized them; for He is Mighty, severe in punishment. |
| Qaribullah | That was because they disbelieved their Messengers when they came to them with clear signs, and so Allah seized them. Surely, He is Strong, and Stern in retribution. |
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| George Sale | This they suffered, because their Apostles had come unto them with evident signs, and they disbelieved: Wherefore God chastised them; for He is strong, and severe in punishing. |
| JM Rodwell | This, because their apostles had come to them with proofs of their mission, and they believed not: so God took them in hand; for He is mighty, vehement in punishing. |
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| Asad | this, because their apostles had come to them with all evidence of the truth, and yet they rejected it: and so God took them to task - for, verily, He is powerful, severe in retribution! |
| 40:23 ولقد ارسلنا موسى باياتنا وسلطان مبين |
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| Transliteration | Walaqad arsalna moosa bi-ayatina wasultanin mubeenin |
| Literal | And We had (E) sent Moses with Our verses/evidences/signs, and a clear/evident proof/power . |
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| Yusuf Ali | Of old We sent Moses, with Our Signs and an authority manifest, |
| Pickthal | And verily We sent Moses with Our revelations and a clear warrant |
| Arberry | We also sent Moses with Our signs and a clear authority, |
| Shakir | And certainly We sent Musa with Our communications and clear authority, |
| Sarwar | We sent Moses with Our miracles and clear authority. |
| Khalifa | We sent Moses with our signs and a profound authority. |
| Hilali/Khan | And indeed We sent Moosa (Moses) with Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), and a manifest authority, |
| H/K/Saheeh | And We did certainly send Moses with Our signs and a clear authority |
| Malik | Indeed We sent Moses with Our signs and a clear authority,[23] |
| QXP | Thus indeed, We sent Moses with O |