| 42:3 كذلك يوحى اليك والى الذين من قبلك الله العزيز الحكيم |
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| Transliteration | Kathalika yoohee ilayka wa-ila allatheena min qablika Allahu alAAazeezu alhakeemu |
| Literal | As/like that God inspires/transmits to you, and to those from before you, the glorious/mighty , the wise/judicious. |
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| Yusuf Ali | Thus doth (He) send inspiration to thee as (He did) to those before thee,- Allah, Exalted in Power, Full of Wisdom. |
| Pickthal | Thus Allah the Mighty, the Knower inspireth thee (Muhammad) as (He inspired) those before thee. |
| Arberry | So reveals to thee, and to those before thee, God, the All-mighty, the All-wise. |
| Shakir | Thus does Allah, the Mighty, the Wise, reveal to you, and (thus He revealed) to those before you. |
| Sarwar | (Muhammad), this is how God, the Majestic and All-wise, sends revelations to you and sent them to those who lived before you. |
| Khalifa | Inspiring you, and those before you, is GOD, the Almighty, Most Wise. |
| Hilali/Khan | Likewise Allah, the All-Mighty, the All-Wise inspires you (O Muhammad SAW) as (He inspired) those before you. |
| H/K/Saheeh | Thus has He revealed to you, [O Muúammad], and to those before you Allah, the Exalted in Might, the Wise. |
| Malik | Thus, Allah All-Mighty, the All-Wise sends His revelation to you, O Muhammad, as He sent to other Messengers before you.[3] |
| QXP | Thus it is: Revealing to you (O Prophet) as He did to those before you, is Allah, the Almighty, the Wise. |
| Maulana Ali | Thus does Allah, the Mighty, the Wise, reveal to thee, and (He revealed) to those before thee. |
| Free Minds | Similarly, inspiring you and those before you, is God, the Noble, the Wise. |
| Qaribullah | As such Allah, the Almighty, the Wise reveals to you (Prophet Muhammad) and to those before you. |
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| George Sale | Thus doth the mighty, the wise God reveal his will unto thee; and in like manner did He reveal it unto the prophets who were before thee. |
| JM Rodwell | Thus unto thee as unto those who preceded thee doth God, the Mighty, the Wise, reveal! |
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| Asad | THUS has God, the Almighty, the Wise, revealed [the truth] unto thee, [O Muhammad,] and unto those who preceded thee: [I.e., the basic truths propounded in the Quranic revelation - some of which are summarized in the sequence - are the same as those revealed to all the earlier prophets.] |
| 42:4 له مافي السماوات ومافي الارض وهو العلي العظيم |
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| Transliteration | Lahu ma fee alssamawati wama fee al-ardi wahuwa alAAaliyyu alAAatheemu |
| Literal | For Him what (is) in the skies/space and what (is) in the earth/Planet Earth, and He is the high and mighty/dignified, the great. |
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| Yusuf Ali | To Him belongs all that is in the heavens and on earth: and He is Most High, Most Great. |
| Pickthal | Unto Him belongeth all that is in the heavens and all that is in the earth, and He is the Sublime, the Tremendous. |
| Arberry | To Him belongs whatsoever is in the heavens and whatsoever is in the earth; and He is the All-high, the All-glorious. |
| Shakir | His is what is in the heavens and what is in the earth, and He is the High, the Great. |
| Sarwar | To Him belongs all that is in the heavens and the earth. He is the Most High and the Most Great. |
| Khalifa | To Him belongs everything in the heavens and everything on earth, and He is the Most High, the Great. |
| Hilali/Khan | To Him belongs all that is in the heavens and all that is in the earth, and He is the Most High, the Most Great. |
| H/K/Saheeh | To Him belongs whatever is in the heavens and whatever is in the earth, and He is the Most High, the Most Great. |
| Malik | To Him belongs all that is in the heavens and the earth. He is the Supreme, the Great.[4] |
| QXP | Unto Him belongs all that is in the heavens and all that is in the earth. And the Most Exalted, the Tremendous is He. |
| Maulana Ali | To Him belongs whatever is in the heavens and whatever is in the earth; and He is the High, the Great. |
| Free Minds | To Him belongs all that is in the heavens and all that is in the Earth, and He is the Most High, the Great. |
| Qaribullah | To Him belongs whatsoever is in the heavens and the earth. He is the High, the Exalted. |
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| George Sale | Unto Him belongeth whatever is in heaven, and in earth; and He is the high, the great God. |
| JM Rodwell | All that is in the Heavens and all that is in the Earth is His: and He is the High, the Great! |
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| Asad | His is all that is in the heavens and all that is on earth; and most exalted, tremendous is He. |
| 42:5 تكاد السماوات يتفطرن من فوقهن والملائكة يسبحون بحمد ربهم ويستغفرون لمن في الارض الا ان الله هو الغفور الرحيم |
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| Transliteration | Takadu alssamawatu yatafattarna min fawqihinna waalmala-ikatu yusabbihoona bihamdi rabbihim wayastaghfiroona liman fee al-ardi ala inna Allaha huwa alghafooru alrraheemu |
| Literal | The skies/space are about to/almost split/crack/cleave from above them, and the angels praise/glorify with their Lord's praise/gratitude/thanks, and they ask for forgiveness to whom (is) in the earth/Planet Earth, is (it) not that truly God, He is the forgiving, the merciful? |
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| Yusuf Ali | The heavens are almost rent asunder from above them (by Him Glory): and the angels celebrate the Praises of their Lord, and pray for forgiveness for (all) beings on earth: Behold! Verily Allah is He, the Oft-Forgiving, Most Merciful. |
| Pickthal | Almost might the heavens above be rent asunder while the angels hymn the praise of their Lord and ask forgiveness for those on the earth. Lo! Allah, He is the Forgiver, the Merciful. |
| Arberry | The heavens wellnigh are rent above them, when the angels proclaim the praise of their Lord, and ask forgiveness for those on earth. Surely God -- He is the All-forgiving, the All-compassionate. |
| Shakir | The heavens may almost rend asunder from above them and the angels sing the praise of their Lord and ask forgiveness for those on earth; now surely Allah is the Forgiving, the Merciful. |
| Sarwar | (When the revelation passes through) the heavens, they almost break apart. At that time the angels glorify their Lord with His praise and seek forgiveness for those who live on earth. God is certainly All-forgiving and All-merciful. |
| Khalifa | The heavens above them almost shatter, out of reverence for Him, and the angels praise and glorify their Lord, and they ask forgiveness for those on earth. Absolutely, GOD is the Forgiver, Most Merciful. |
| Hilali/Khan | Nearly the heavens might rent asunder from above them (by His Majesty), and the angels glorify the praises of their Lord, and ask for forgiveness for those on the earth, verily, Allah is the Oft-Forgiving, the Most Merciful. |
| H/K/Saheeh | The heavens almost break from above them, and the angels exalt [Allah] with praise of their Lord and ask forgiveness for those on earth. Unquestionably, it is Allah who is the Forgiving, the Merciful. |
| Malik | The heavens might have almost broken apart from above those who are elevating Allah’s creatures to His rank, if the angels would have not been glorifying their Lord with His praise and begging forgiveness for those on earth. Behold! Surely it is Allah Who is the oft-Forgiving, most Merciful.[5] |
| QXP | The heavens above them would shatter (if the Universe were to run like the humans run their lives (19:88-91). But angels (the Divine Laws) practically extol their Lord's Glory by protecting the Order in the Universe. Oh, verily, Allah! He alone is the Absolver of imperfections, the Merciful. ('Malaekah = Angels = Divine Laws in the Universe. 'Yastaghfirun' = They help protect like a helmet protects the head. 'Sabh' = Swim in strides = Doing one's best). |
| Maulana Ali | The heavens may almost be rent asunder above them, while the angels celebrate the praise of their Lord and ask forgiveness for those on earth. Now surely Allah is the Forgiving, the Merciful. |
| Free Minds | The heavens would nearly shatter from above them, and the Angels praise the glory of their Lord, and they ask forgiveness for those on Earth. Surely, God is the Forgiver, the Merciful. |
| Qaribullah | The heavens nearly break apart above them as the angels exalt with the praise of their Lord and ask forgiveness for those on earth. Indeed Allah is the Forgiving, the Most Merciful. |
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| George Sale | It wanteth little but that the heavens be rent in sunder from above, at the awfulness of his majesty: The angels celebrate the praise of their Lord, and ask pardon for those who dwell in the earth. Is not God the forgiver of sins, the merciful? |
| JM Rodwell | Ready are the Heavens to cleave asunder from above for very awe: and the angels celebrate the praise of their Lord, and ask forgiveness for the dwellers on earth: Is not God the Indulgent, the Merciful? |
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| Asad | The uppermost heavens are well-nigh rent asunder [for awe of Him]; and the angels extol their Sustainer's limitless glory and praise, and ask forgiveness for all who are on earth. [I.e., all human beings (as indicated by the relative pronoun man, which always refers to beings endowed with conscious intelligence). The implication is that whereas all humans - whether believers or unbelievers - are liable to err and to sin, God "is full of forgiveness unto men despite all their evildoing" |
| 42:6 والذين اتخذوا من دونه اولياء الله حفيظ عليهم وماانت عليهم بوكيل |
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| Transliteration | Waallatheena ittakhathoo min doonihi awliyaa Allahu hafeethun AAalayhim wama anta AAalayhim biwakeelin |
| Literal | And those who took from other than Him guardians/allies , God (is an) observer on them, and you are not on them with a guardian/protector . |
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| Yusuf Ali | And those who take as protectors others besides Him,- Allah doth watch over them; and thou art not the disposer of their affairs. |
| Pickthal | And as for those who choose protecting friends beside Him, Allah is Warden over them, and thou art in no wise a guardian over them. |
| Arberry | And those who have taken to them protectors apart from Him -- God is Warden over them; thou art not a guardian over them. |
| Shakir | And (as for) those who take guardians besides Him, Allah watches over them, and you have not charge over them. |
| Sarwar | God is the guardian of even those who have chosen others (idols) besides Him as their guardians (Muhammad), you will not have to answer for them. |
| Khalifa | Those who set up other lords beside Him, GOD is the One in charge of them; you are not their advocate. |
| Hilali/Khan | And as for those who take as Auliya (guardians, supporters, helpers, protectors, etc.) others besides Him (i.e. they take false deities other than Allah (as) protectors, and they worship them) Allah is Hafeez (Protector) over them (i.e. takes care of their deeds and will recompense them), and you (O Muhammad SAW) are not a Wakeel (guardian or a disposer of their affairs) over them (to protect their deeds, etc.). |
| H/K/Saheeh | And those who take as allies other than Him Allah is [yet] Guardian over them; and you, [O Muúammad], are not over them a manager. |
| Malik | Those who take others as their guardians besides Him, Allah Himself is watching them; and O Prophet, you are not the disposer of their affairs.[6] |
| QXP | Now as for those who instead of Him take patrons, Allah is Watcher over them, and you are not a pleader on their behalf. |
| Maulana Ali | And those who take protectors besides Him -- Allah watches over them; and thou hast not charge over them. |
| Free Minds | And those who take allies besides Him, God is responsible for them; and you are not a guardian over them. |
| Qaribullah | As for those who take guardians for themselves, other than Him, Allah is the Warden over them. You are not a guardian over them. |
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| George Sale | But as to those who take other gods for their patrons, besides Him, God observeth their actions: For thou art not a steward over them. |
| JM Rodwell | But whose take aught beside Him as lords-God watcheth them! but thou hast them not in thy charge. |
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| Asad | NOW AS FOR those who take aught beside Him for their protectors - God watches them, and thou art not responsible for their conduct. |
| 42:7 وكذلك اوحينا اليك قرانا عربيا لتنذر ام القرى ومن حولها وتنذر يوم الجمع لاريب فيه فريق في الجنة وفريق في السعير |
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| Transliteration | Wakathalika awhayna ilayka qur-anan AAarabiyyan litunthira omma alqura waman hawlaha watunthira yawma aljamAAi la rayba feehi fareequn fee aljannati wafareequn fee alssaAAeeri |
| Literal | And as/like that We inspired/transmitted to you an Arabic Koran to warn/give notice to the mother/origin (of) the villages/urban cities and who (is) around/surrounding it, and warn/give notice (of) the Gathering Day/Resurrection Day, (there is) no doubt/suspicion in it, a group/party/flock (are) in the Paradise, and a group/party/flock (are) in the blazing/inflamed (inferno). |
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| Yusuf Ali | Thus have We sent by inspiration to thee an Arabic Qur'an: that thou mayest warn the Mother of Cities and all around her,- and warn (them) of the Day of Assembly, of which there is no doubt: (when) some will be in the Garden, and some in the Blazing Fire. |
| Pickthal | And thus We have inspired in thee a Lecture in Arabic, that thou mayst warn the mother-town and those around it, and mayst warn of a day of assembling whereof there is no doubt. A host will be in the Garden, and a host of them in the Flame. |
| Arberry | And so We have revealed to thee an Arabic Koran, that thou mayest warn the Mother of Cities and those who dwell about it, and that thou mayest warn of the Day of Gathering, wherein is no doubt -- a party in Paradise, and a party in the Blaze. |
| Shakir | And thus have We revealed to you an Arabic Quran, that you may warn the mother city and those around it, and that you may give warning of the day of gathering together wherein is no doubt; a party shall be in the garden and (another) party in the burning fire. |
| Sarwar | We have revealed the Quran to you in the Arabic language so that you could warn the people of the Mother Town (Mecca) and those around it of the inevitable Day of Resurrection when some will go to Paradise and others to hell. |
| Khalifa | We thus reveal to you an Arabic Quran to warn the central community and all around it, and to warn about the Day of Summoning that is inevitable. Some will end up in Heaven, and some in Hell. |
| Hilali/Khan | And thus We have inspired unto you (O Muhammad SAW) a Quran (in Arabic) that you may warn the Mother of the Towns (Makkah) and all around it. And warn of the Day of Assembling, of which there is no doubt, when a party will be in Paradise (those who believed in Allah and followed what Allahs Messenger SAW brought them) and a party in the blazing Fire (Hell) (those who disbelieved in Allah and followed not what Allahs Messenger SAW brought them) |
| H/K/Saheeh | And thus We have revealed to you an Arabic Qurâ an that you may warn the Mother of Cities [Makkah] and those around it and warn of the Day of Assembly, about which there is no doubt. A party will be in Paradise and a party in the Blaze. |
| Malik | Thus have We revealed to you this Qur’an in Arabic, so that you may warn the residents of the Mother City (Mecca) and its suburbs, and forewarn them of the Day of assembly about which there is no doubt: when some will go to paradise and others to the blazing fire.[7] |
| QXP | And thus: We have revealed to you a Monograph in Arabic so that you may warn the Foremost of all towns and those who dwell around it, and may warn of the Day of Gathering, which is beyond all doubt. One group will be in the Garden, and one group will be in the Flames. (Such will happen in this world and in the life to come). |
| Maulana Ali | And thus have We revealed to thee an Arabic Qur’an, that thou mayest warn the mother-town and those around it, and give warning of the day of Gathering, wherein is no doubt a party will be in the Garden and (another) party in the burning Fire. |
| Free Minds | And thus We have inspired to you an Arabic Quran, so that you may warn the capital town and all around it, and to warn about the Day of Gathering that is inevitable. A group will be in Paradise, and a group in Hell. |
| Qaribullah | As such We have revealed to you an Arabic Koran, so that you can warn the Mother of Villages (Mecca) and all who live about it, and that you also warn them of the Day of Gathering in which there is no doubt that a division will be in Paradise, and a division in the Blaze. |
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| George Sale | Thus have We revealed unto thee an Arabic Koran, that thou mayest warn the metropolis of Mecca, and the Arabs who dwell round about it; and mayest threaten them with the day of the general assembly, of which there is no doubt: One part shall then be placed in paradise, and another part in hell. |
| JM Rodwell | It is thus moreover that we have revealed to thee an Arabic Koran, that thou mayest warn the mother city and all around it, and that thou mayest warn them of that day of the Gathering, of which there is no doubt-when part shall be in Paradise and part in t |
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| Asad | [Thou art but entrusted with Our message:] and so We have revealed unto thee a discourse in the Arabic tongue [Cf. 14:4 -"never have We sent forth any apostle otherwise than [with a message] in his own people's tongue"; see also note on the first sentence of 13:37.] in order that thou mayest warn the foremost of all cities and all who dwell around it [I.e., all mankind (Tabari, Baghawi, Razi). As regards the designation of Mecca as "the foremost of all cities", see note on the identical phrase in 6:92.] - to wit, warn [them] of the Day of the Gathering, [the coming of] which is beyond all doubt: [the Day when] some shall find themselves in paradise, and some in the blazing flame. |
| 42:8 ولو شاء الله لجعلهم امة واحدة ولكن يدخل من يشاء في رحمته والظالمون مالهم من ولي ولانصير |
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| Transliteration | Walaw shaa Allahu lajaAAalahum ommatan wahidatan walakin yudkhilu man yashao fee rahmatihi waalththalimoona ma lahum min waliyyin wala naseerin |
| Literal | And if God wanted/willed He would have made them one nation, and but He enters in His mercy whom He wills/wants, and the unjust/oppressive (there is) none for them from a guardian/ally and nor (a) victorior/savior . |
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| Yusuf Ali | If Allah had so willed, He could have made them a single people; but He admits whom He will to His Mercy; and the Wrong-doers will have no protector nor helper. |
| Pickthal | Had Allah willed, He could have made them one community, but Allah bringeth whom He will into His mercy. And the wrong-doers have no friend nor helper. |
| Arberry | If God had willed, He would have made them one nation; but He admits whomsoever He will into His mercy, and the evildoers shall have neither protector nor helper. |
| Shakir | And if Allah had pleased He would surely have made them a single community, but He makes whom He pleases enter into His mercy, and the unjust it is that shall have no guardian or helper. |
| Sarwar | Had God wanted, He could have made them all one single nation, but He grants mercy to whomever He wills. The unjust will have no guardian or helper. |
| Khalifa | Had GOD willed, He could have made them one community. But He redeems into His mercy whomever He wills. As for the transgressors, they have no master, nor a helper. |
| Hilali/Khan | And if Allah had willed, He could have made them one nation, but He admits whom He wills to His Mercy. And the Zalimoon (polytheists and wrong-doers, etc.) will have neither a Walee (protector) nor a helper. |
| H/K/Saheeh | And if Allah willed, He could have made them [of] one religion, but He admits whom He wills into His mercy. And the wrongdoers have not any protector or helper. |
| Malik | If Allah wanted, He could have made all of them a single nation; but He admits to His mercy whom He pleases; as for the wrongdoers, they will have no protector nor helper.[8] |
| QXP | Now had Allah willed, He could have made all of them one single community. But Allah brings into His Grace him who so wills (making himself worthy). Whereas for the violators of human rights shall be no patron and no helper. |
| Maulana Ali | And if Allah had pleased, He would surely have made them a single nation, but He admits whom He pleases to His mercy. And the wrongdoers have no protector nor helper. |
| Free Minds | And had God willed, He could have made them one nation. But He admits whom He wills into His mercy. And the transgressors will have neither an ally, nor helper. |
| Qaribullah | Had it been the Will of Allah, He would have made them all one nation. But He admits into His Mercy whom He will the harmdoers shall have neither a guardian nor helper. |
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| George Sale | If God had pleased, He had made them all of one religion: But He leadeth whom He pleaseth into his mercy; and the unjust shall have no patron or helper. |
| JM Rodwell | Had God so pleased, He had made them one people and of one creed: but He bringeth whom He will within His mercy; and as for the doers of evil, no patron, no helper shall there be for them. |
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| Asad | Now had God so willed, He could surely have made them all one single community: [The implication being, "but He has not willed it": see second paragraph of 5:48 and the corresponding notes; 16:93 and also note on 10:19.] none the less, He admits unto His grace him that wills [to be admitted] [Or: "He admits whomever He wills unto His grace" - similar to the double meaning inherent in the oft-recurring phrase, Allahu yahdi man yashau wa-yudillu man yashau, which can be understood either as "God guides whomever He wills and lets go astray whomever He wills", or, alternatively, as "God guides him that wills [to be guided] and lets go astray him that wills [to go astray]". See, in particular, Zamakhshari's elaborate comment on this problem quoted in note on the second half of 14:4.] - whereas the evildoers shall have none to protect them and none to succour them [on Judgment Day]. |
| 42:9 ام اتخذوا من دونه اولياء فالله هو الولي وهو يحيي الموتى وهو على كل شئ قدير |
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| Transliteration | Ami ittakhathoo min doonihi awliyaa faAllahu huwa alwaliyyu wahuwa yuhyee almawta wahuwa AAala kulli shay-in qadeerun |
| Literal | Or they took from other than Him guardians/allies , so God, He is the guardian/ally , and He revives/makes alive the deads, and He is on every thing capable/able. |
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| Yusuf Ali | What! Have they taken (for worship) protectors besides Him? But it is Allah,- He is the Protector, and it is He Who gives life to the dead: It is He Who has power over all things, |
| Pickthal | Or have they chosen protecting friends besides Him? But Allah, He (alone) is the Protecting Friend. He quickeneth the dead, and He is Able to do all things. |
| Arberry | Or have they taken to them protectors apart from Him? But God -- He is the Protector; He quickens the dead, and He is powerful over everything. |
| Shakir | Or have they taken guardians besides Him? But Allah is the Guardian, and He gives life to the dead, and He has power over all things. |
| Sarwar | Have they chosen other guardians besides Him? God is the real Guardian and it is He who will bring the dead back to life. He has power over all things. |
| Khalifa | Did they find other lords beside Him? GOD is the only Lord and Master. He is the One who resurrects the dead, and He is the Omnipotent One. |
| Hilali/Khan | Or have they taken (for worship) Auliya (guardians, supporters, helpers, protectors, etc.) besides Him? But Allah, He Alone is the Walee (Protector, etc.). And it is He Who gives life to the dead, and He is Able to do all things. |
| H/K/Saheeh | Or have they taken protectors [or allies] besides him? But Allah He is the Protector, and He gives life to the dead, and He is over all things competent. |
| Malik | Have they set up other guardians beside Him, while Allah Alone is the Guardian? It is He Who gives life to the dead and it is He Who has power over all things.[9] |
| QXP | Or have they chosen patrons besides Him? But Allah, He alone is the Patron, since it is He alone Who revives the dead. (And His Laws can revive the dead of heart). He is the Appointer of due measure for all things. |
| Maulana Ali | Or have they taken protectors besides Him? But Allah is the Protector, and He gives life to the dead, and He is Possessor of power over all things. |
| Free Minds | Or have they taken allies besides Him? But God is the ally, and He is the One who resurrects the dead, and He is able to do all things. |
| Qaribullah | Or have they taken to themselves guardians other than Him? But Allah, He is the Guardian. He revives the dead and has power over all things. |
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| George Sale | Do they take other patrons, besides Him? Whereas God is the only true patron: He quickeneth the dead; and He is almighty. |
| JM Rodwell | Will they take other patrons than Him? But God is man's only Lord: He quickeneth the dead; and He is mighty over all things. |
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| Asad | Did they, perchance, [think that they could] choose protectors other than Him? But God alone is the Protector [of all that exists], since it is He alone who brings the dead to life, and He alone who has the power to will anything. |
| 42:10 ومااختلفتم فيه من شئ فحكمه الى الله ذلكم الله ربي عليه توكلت واليه انيب |
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| Transliteration | Wama ikhtalaftum feehi min shay-in fahukmuhu ila Allahi thalikumu Allahu rabbee AAalayhi tawakkaltu wa-ilayhi oneebu |
| Literal | And what you differed/disagreed/disputed in it from a thing, so its judgment/rule (is) to God, that one (is) God, my Lord, on Him I relied/depended , and to Him I return/repent/obey . |
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| Yusuf Ali | Whatever it be wherein ye differ, the decision thereof is with Allah: such is Allah my Lord: In Him I trust, and to Him I turn. |
| Pickthal | And in whatsoever ye differ, the verdict therein belongeth to Allah. Such is my Lord, in Whom I put my trust, and unto Whom I turn. |
| Arberry | And whatever you are at variance on, the judgment thereof belongs to God. That then is God, my Lord; in Him I have put my trust, and to Him I turn, penitent. |
| Shakir | And in whatever thing you disagree, the judgment thereof is (in) Allah's (hand); that is Allah, my Lord, on Him do I rely and to Him do I turn time after time. |
| Sarwar | Whatever differences you may have about the Quran, the final decision rests with God. In Him do I trust and to Him do I turn in repentance. |
| Khalifa | If you dispute any part of this message, the judgment for doing this rests with GOD. Such is GOD my Lord. In Him I trust, and to Him I submit. |
| Hilali/Khan | And in whatsoever you differ, the decision thereof is with Allah (He is the ruling Judge). (And say O Muhammad SAW to these polytheists:) Such is Allah, my Lord in Whom I put my trust, and to Him I turn in all of my affairs and in repentance. |
| H/K/Saheeh | And in anything over which you disagree its ruling is [to be referred] to Allah. [Say], "That is Allah, my Lord; upon Him I have relied, and to Him I turn back." |
| Malik | O Prophet, tell them: Whatever the subject of your dispute is, its Judgment belongs to Allah: Such is Allah my Lord, in Him I have put my trust, and to Him I turn in repentance,[10] |
| QXP | And in whatever you humans may differ, the Decision rests with Allah. (Say), "Such is Allah, my Lord. In Him I trust and unto Him I always turn." ((42:8). Turning to Allah = Turning to His Laws in the Qur'an). |
| Maulana Ali | And in whatever you differ, the judgment thereof is with Allah. That is Allah, my Lord; on Him I rely, and to Him I turn. |
| Free Minds | And anything you dispute in, then its judgment shall be with God. Such is God my Lord. In Him I put my trust, and to Him I repent. |
| Qaribullah | Whatever you differ upon, its judgement belongs to Allah. Such is Allah, my Lord, in Him I have put my trust, and to Him I turn in repentance. |
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| George Sale | Whatever matter ye disagree about, the decision thereof appertaineth unto God. This is God, my Lord: In him do I trust, and unto him do I turn me; |
| JM Rodwell | And whatever the subject of your disputes, with God doth its decision rest. This is God, my Lord: in Him do I put my trust, and to Him do I turn in penitence; |
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| Asad | AND ON WHATEVER you may differ, [O believers,] the verdict thereon rests with God. [This, connecting with the first sentence of verse 8 above, evidently relates to problems of faith and religious law (Baghawi, Zamakhshari). The above verse has provided some of the great exponents of Islamic Law - Ibn Hazm among them - with one of the main arguments against the acceptance of deductions by analogy (qiyas) as a means to "establish" points of religious law not formulated as such in the nass - i.e., the self-evident (zahir) wording of the Quran and, by obvious implication, of the Prophet's commandments. This, as Razi points out, is the meaning of the phrase "on whatever you may differ, the verdict (hukm) thereon rests with God". (See in this connection note on 5:101; also the section on "The Scope of Islamic Law" in my State and Government, pp. 11-15.)] [Say, therefore:] "Such is God, my Sustainer: in Him have I placed my trust, and unto Him do I always turn!" |
| 42:11 فاطر السماوات والارض جعل لكم من انفسكم ازواجا ومن الانعام ازواجا يذرؤكم فيه ليس كمثله شئ وهو السميع البصير |
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| Transliteration | Fatiru alssamawati waal-ardi jaAAala lakum min anfusikum azwajan wamina al-anAAami azwajan yathraokum feehi laysa kamithlihi shay-on wahuwa alssameeAAu albaseeru |
| Literal | Creator/bringer to being (of) the skies/space and the earth/Planet Earth, He made/created for you from yourselves spouses/pairs/kinds , and from the camels/livestock spouses/pairs/kinds , He creates/seeds you in it, (there) is not like Him/similar to Him a thing, and He is the hearing/listening, the seeing . |
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| Yusuf Ali | (He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves, and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him, and He is the One that hears and sees (all things). |
| Pickthal | The Creator of the heavens and the earth. He hath made for you pairs of yourselves, and of the cattle also pairs, whereby He multiplieth you. Naught is as His likeness; and He is the Hearer, the Seer. |
| Arberry | The Originator of the heavens and the earth; He has appointed for you, of yourselves, pairs, and pairs also of the cattle, therein multiplying you. Like Him there is naught; He is the All-hearing, the All-seeing. |
| Shakir | The Originator of the heavens and the earth; He made mates for you from among yourselves, and mates of the cattle too, multiplying you thereby; nothing like a likeness of Him; and He is the Hearing, the Seeing. |
| Sarwar | He is the Originator of the heavens and the earth. He has made you and the cattle in pairs and has multiplied you by His creation. There is certainly nothing like Him. He is All-hearing and All-aware. |
| Khalifa | Initiator of the heavens and the earth. He created for you from among yourselves spouses - and also for the animals. He thus provides you with the means to multiply. There is nothing that equals Him. He is the Hearer, the Seer. |
| Hilali/Khan | The Creator of the heavens and the earth. He has made for you mates from yourselves, and for the cattle (also) mates. By this means He creates you (in the wombs). There is nothing like unto Him, and He is the All-Hearer, the All-Seer. |
| H/K/Saheeh | [He is] Creator of the heavens and the earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him, and He is the Hearing, the Seeing. |
| Malik | the Creator of the heavens and the earth. He has made for you mates from among yourselves and also mates among the cattle from their own kind; by this means does He multiply you. There is no one like Him. He Alone hears all and sees all.[11] |
| QXP | Originator of the heavens and the earth! He has made for you pairs from among yourselves, and pairs among the quadrupeds, whereby He multiplies you. There is nothing whatsoever like unto Him. And He is the Hearer, the Seer. |
| Maulana Ali | The Originator of the heavens and the earth. He has made for you pairs from among yourselves, and pairs of the cattle, too, multiplying you thereby. Nothing is like Him; and He is the Hearing, the Seeing. |
| Free Minds | Initiator of the heavens and the Earth. He created for you from among yourselves mates, and also mates for the livestock so they may multiply. There is nothing like unto Him. He is the Hearer, the Seer. |
| Qaribullah | The Originator of the heavens and the earth, He has given you from yourselves, pairs, and also pairs of cattle, thereby multiplying you. There is nothing like Him. He is the Hearer, the Seer. |
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| George Sale | the creator of heaven and earth: He hath given you wives of your owns species, and cattle both male and female; by which means He multiplieth you: There is nothing like Him; and it is He who heareth and seeth. |
| JM Rodwell | Creator of the Heavens and of the Earth! he hath given you wives from among your own selves, and cattle male and female-by this means to multiply you: Nought is there like Him! the Hearer, the Beholder He! |
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| Asad | The Originator [is He] of the heavens and the earth. He has given you mates of your own kind [See note on 16:72.] - just as [He has willed that] among the beasts [there be] mates - to multiply you thereby: [but] there is nothing like unto Him, and He alone is all-hearing, all-seeing. [The preceding allusion to the God-willed function of sex and, hence, to the polarity and multiplicity evident in all animated nature - man and animal alike - is meant to stress the above statement of the oneness and absolute uniqueness of God. The phrase there is nothing like unto Him" implies that He is fundamentally - and not merely in His attributes - "different" from anything that exists or could exist, or anything that man can conceive or imagine or define (see note on 6:100); and since "there is nothing that could be compared with Him" |
| 42:12 له مقاليد السماوات والارض يبسط الرزق لمن يشاء ويقدر انه بكل شي عليم |
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| Transliteration | Lahu maqaleedu alssamawati waal-ardi yabsutu alrrizqa liman yashao wayaqdiru innahu bikulli shay-in AAaleemun |
| Literal | For Him (are) the skies'/space's keys/safes (management and control), He spreads/extends the provision to whom He wills/wants, and He is capable/able , that He truly (is) with every thing knowledgeable. |
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| Yusuf Ali | To Him belong the keys of the heavens and the earth: He enlarges and restricts. The Sustenance to whom He will: for He knows full well all things. |
| Pickthal | His are the keys of the heavens and the earth. He enlargeth providence for whom He will and straiteneth (it for whom He will). Lo! He is Knower of all things. |
| Arberry | To Him belong the keys of the heavens and the earth. He outspreads and straitens His provision to whom He will; surely He has knowledge of everything. |
| Shakir | His are the treasures of the heavens and the earth; He makes ample and straitens the means of subsistence for whom He pleases; surely He is Cognizant of all things. |
| Sarwar | In His hands are the keys of the heavens and the earth. He increases and determines the sustenance of whomever He wants. He has the knowledge of all things. |
| Khalifa | To Him belongs absolute control of the heavens and the earth. He is the One who increases the provision for whomever He wills, or reduces it. He is fully aware of all things. |
| Hilali/Khan | To Him belong the keys of the heavens and the earth, He enlarges provision for whom He wills, and straitens (it for whom He wills). Verily! He is the All-Knower of everything. |
| H/K/Saheeh | To Him belong the keys of the heavens and the earth. He extends provision for whom He wills and restricts [it]. Indeed He is, of all things, Knowing. |
| Malik | To Him belong the keys of the heavens and the earth. He gives abundantly to whom He pleases and sparingly to whom He wills. He is the Knower of everything.[12] |
| QXP | His are the Keys of the heavens and the earth. He grants abundant provision, or gives it in scant measure according to His Laws (of Economics given in the Qur'an. Mankind can open His Treasures only with His Keys (7:96), (28:77), (41:10)). Behold, He is the Knower of all things. |
| Maulana Ali | His are the treasures of the heavens and the earth -- He amplifies and straitens subsistence for whom He pleases. Surely He is Knower of all things. |
| Free Minds | To Him belongs the possessions of the heavens and the Earth. He spreads out the provision for whomever He wills, and He measures it. He is fully aware of all things. |
| Qaribullah | To Him belongs the keys of the heavens and the earth. He outspreads and withholds His provisions to whom He will, surely, He has knowledge of all things. |
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| George Sale | His are the keys of heaven and earth: He bestoweth provision abundantly on whom He pleaseth, and He is sparing unto whom He pleaseth; for He knoweth all things. |
| JM Rodwell | His, the keys of the Heavens and of the Earth! He giveth with open hand, or sparingly, to whom He will: He knoweth all things. |
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| Asad | His are the keys of the heavens and the earth: He grants abundant sustenance, or gives it in scant measure, unto whomever He wills: for, behold, He has full knowledge of everything. [I.e., He knows not only what every human being "deserves", but also what is intrinsically - though not always perceptibly - good and necessary in the context of His plan of creation. Moreover, all that exists belongs to Him alone, and man is allowed no more than the usufruct of what is commonly regarded as "property".] |
| 42:13 شرع لكم من الدين ماوصى به نوحا والذي اوحينا اليك وما وصينا به ابراهيم وموسى وعيسى ان اقيموا الدين ولاتتفرقوا فيه كبر على المشركين ماتدعوهم اليه الله يجتبي اليه من يشاء ويهدي اليه من ينيب |
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| Transliteration | SharaAAa lakum mina alddeeni ma wassa bihi noohan waallathee awhayna ilayka wama wassayna bihi ibraheema wamoosa waAAeesa an aqeemoo alddeena wala tatafarraqoo feehi kabura AAala almushrikeena ma tadAAoohum ilayhi Allahu yajtabee ilayhi man yashao wayahdee ilayhi man yuneebu |
| Literal | He explained/showed for you from the religion what He directed/commanded with it Noah, and what We inspired/transmitted to you, and what We directed/commanded with it Abraham, and Moses, and Jesus, that (E) keep up/call for the religion, and do not separate in it, (it) became big/a burden on the sharers/takers of partners with God, what you call them to it, God chooses/purifies to Him whom He wills/wants, and He guides to Him who returns/repents/obeys . |
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| Yusuf Ali | The same religion has He established for you as that which He enjoined on Noah - the which We have sent by inspiration to thee - and that which We enjoined on Abraham, Moses, and Jesus: Namely, that ye should remain steadfast in religion, and make no divisions therein: to those who worship other things than Allah, hard is the (way) to which thou callest them. Allah chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him). |
| Pickthal | He hath ordained for you that religion which He commended unto Noah, and that which We inspire in thee (Muhammad), and that which We commended unto Abraham and Moses and Jesus, saying: Establish the religion, and be not divided therein. Dreadful for the idolaters is that unto which thou callest them. Allah chooseth for Himself whom He will, and guideth unto Himself him who turneth (toward Him). |
| Arberry | He has laid down for you as religion that He charged Noah with, and that We have revealed to thee, and that We charged Abraham with, Moses and Jesus: 'Perform the religion, and scatter not regarding it. Very hateful is that for the idolaters, that thou callest them to. God chooses unto Himself whomsoever He will, and He guides to Himself whosoever turns, penitent. |
| Shakir | He has made plain to you of the religion what He enjoined upon Nuh and that which We have revealed to you and that which We enjoined upon Ibrahim and Musa and Isa that keep to obedience and be not divided therein; hard to the unbelievers is that which you call them to; Allah chooses for Himself whom He pleases, and guides to Himself him who turns (to Him), frequently. |
| Sarwar | He has plainly clarified the religion which is revealed to you and that which Noah, Abraham, Moses, and Jesus were commanded to follow (He has explained it) so that you would be steadfast and united in your religion. What you call the pagans to is extremely grave for them. God attracts to (the religion) whomever He wants and guides to it whoever turns to Him in repentance. |
| Khalifa | He decreed for you the same religion decreed for Noah, and what we inspired to you, and what we decreed for Abraham, Moses, and Jesus: "You shall uphold this one religion, and do not divide it." The idol worshipers will greatly resent what you invite them to do. GOD redeems to Himself whomever He wills; He guides to Himself only those who totally submit. |
| Hilali/Khan | He (Allah) has ordained for you the same religion (Islam) which He ordained for Nooh (Noah), and that which We have inspired in you (O Muhammad SAW), and that which We ordained for Ibraheem (Abraham), Moosa (Moses) and Iesa (Jesus) saying you should establish religion (i.e. to do what it orders you to do practically), and make no divisions in it (religion) (i.e. various sects in religion). Intolerable for the Mushrikoon , is that to which you (O Muhammad SAW) call them. Allah chooses for Himself whom He wills, and guides unto Himself who turns to Him in repentance and in obedience. |
| H/K/Saheeh | He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muúammad], and what We enjoined upon Abraham and Moses and Jesus to establish the religion and not be divided therein. Difficult for those who associate others with Allah is that to which you invite them. Allah chooses for Himself whom He wills and guides to Himself whoever turns back [to Him]. |
| Malik | He has ordained for you the same Deen (way of life - Islam) which He enjoined on Noah - and which We have revealed to you O Muhammad - and which We enjoined on Abraham and Moses and Jesus: "Establish the Deen of Al-Islam and make no division (sects) in it." Intolerable for the pagans is that to which you O Muhammad call them. Allah chooses for His service whom He wills, and guides to His Way only those who turn to Him in repentance.[13] |
| QXP | He has ordained for you all, the same System of Life that He enjoined upon Noah - And We have revealed to you (O Prophet) the same Message as We enjoined upon Abraham, Moses, and Jesus: "Establish the Divine System of Life and make no sects in it." (O Prophet) Hard it is upon the idolaters (those who worship false 'authorities') the unity you call to. Allah draws unto Himself everyone who is willing, and guides unto Himself everyone who turns unto Him." (Sects vs. Unity: (3:32), (3:104), (6:160), (30:31), (42:13), (45:17-18)). |
| Maulana Ali | He has made plain to you the religion which He enjoined upon Noah and We have revealed to thee, and which We enjoined on Abraham and Moses and Jesus -- to establish religion and not to be divided therein. Hard for the polytheists is that to which thou callest them. Allah chooses for Himself whom He pleases, and guides to Himself him who turns (to Him). |
| Free Minds | He has decreed for you the same system He ordained for Noah, and what We inspired to you, and what We ordained for Abraham, Moses, and Jesus: "You shall uphold this system, and do not divide in it." Intolerable for those who have set up partners is what you invite them towards. God chooses to Himself whomever He wills; He guides to Himself those who repent. |
| Qaribullah | He has made plain for you the Religion with which He charged Noah and that which We have revealed to you, and that with which We charged (Prophets) Abraham, Moses and Jesus, (saying): 'Establish the Religion and do not be divided therein. ' That which you invite them to is too overwhelming for the idolaters. Allah brings close to Himself whom He will, and guides to Him those who turn in repentance. |
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| George Sale | He hath ordained you the religion which He commanded Noah, and which We have revealed unto thee, O Mohammed, and which We commanded Abraham, and Moses, and Jesus: Saying, observe this religion, and be not divided therein. The worship of one God, to which thou invitest them, is grievous unto the unbelievers: God will elect thereto whom He pleaseth, and will direct unto the same him who shall repent. |
| JM Rodwell | To you hath He prescribed the faith which He commanded unto Noah, and which we have revealed to thee, and which we commanded unto Abraham and Moses and Jesus, saying, "Observe this faith, and be not divided into sects therein." Intolerable to those who wor |
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| Asad | In matters of faith, [See first paragraph of note on 2:256. Since, as the sequence shows, the term din cannot apply in this context to "religion" in its widest connotation, including religious Laws - which, by their very nature, have been different in each successive dispensation (cf. note on 5:48) - it obviously denotes here only the ethical and spiritual contents of religion, i.e., "faith" in its most general sense. With this verse, the discourse returns to the theme sounded at the beginning of this surah, namely, the unchanging sameness of the spiritual and moral principles underlying all revealed religions.] He has ordained for you that which He had enjoined upon Noah - and into which We gave thee [O Muhammad] insight through revelation [Lit., "which We have revealed unto thee", implying that it was only through revelation that the Prophet Muhammad came to know "that which God had enjoined upon Noah".] - as well as that which We had enjoined upon Abraham, and Moses, and Jesus: Steadfastly uphold the [true] faith, and do not break up your unity therein. [Cf. 3:19 - "the only [true] religion in the sight of God is [man's] self-surrender unto Him"; and 3:85 - "if one goes in search of a religion other than self-surrender unto God, it will never be accepted from him". Parallel with this principle, enunciated by all of God's apostles, is the categorical statement in 21:92 and 23:52 - "Verily, [O you who believe in Me,] this community of yours is one single community, since I am the Sustainer of you all". Most of the great commentators (e.g., Zamakhshari, Razi, Ibn Kathir) understand this as an unequivocal reference to the ecumenical unity of all religions based on belief in the One God, notwithstanding all the differences with regard to "the [specific] statutes and practices enjoined for the benefit of the various communities in accordance with their [time-bound] conditions (ala hasab ahiwaliha)", as expressed by Zamakhshari in his comments on the verse under discussion.] [And even though] that [unity of faith] to which thou callest them appears oppressive to those who are wont to ascribe to other beings or forces a share in His divinity, God draws unto Himself everyone who is willing, and guides unto Himself everyone who turns unto Him. |
| 42:14 وماتفرقوا الا من بعد ماجاءهم العلم بغيا بينهم ولولا كلمة سبقت من ربك الى اجل مسمى لقضي بينهم وان الذين اورثوا الكتاب من بعدهم لفي شك منه مريب |
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| Transliteration | Wama tafarraqoo illa min baAAdi ma jaahumu alAAilmu baghyan baynahum walawla kalimatun sabaqat min rabbika ila ajalin musamman laqudiya baynahum wa-inna allatheena oorithoo alkitaba min baAAdihim lafee shakkin minhu mureebin |
| Literal | And they did not separate except from after the knowledge came to them, oppression/transgression between them, and where it not (for) a word/expression preceded from your Lord to a named/identified (specified) term/time, (it) would have been executed/ended (E) between them, and that truly those who were made to inherit The Book from after them (are) in (E) doubtful/suspicious doubt/suspicion from it. |
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| Yusuf Ali | And they became divided only after Knowledge reached them,- through selfish envy as between themselves. Had it not been for a Word that went forth before from thy Lord, (tending) to a Term appointed, the matter would have been settled between them: But truly those who have inherited the Book after them are in suspicious (disquieting) doubt concerning it. |
| Pickthal | And they were not divided until after the knowledge came unto them, through rivalry among themselves; and had it not been for a Word that had already gone forth from thy Lord for an appointed term, it surely had been judged between them. And those who were made to inherit the Scripture after them are verily in hopeless doubt concerning it. |
| Arberry | They scattered not, save after knowledge had come to them, being insolent one to another; and but for a Word that preceded from thy Lord until a stated term, it had been decided between them. But those to whom the Book has been given as an inheritance after them, behold, they are in doubt of it disquieting. |
| Shakir | And they did not become divided until after knowledge had come to them out of envy among themselves; and had not a word gone forth from your Lord till an appointed term, certainly judgment would have been given between them; and those who were made to inherit the Book after them are most surely in disquieting doubt concerning it. |
| Sarwar | Only after receiving the knowledge did people divide themselves into different groups because of rebellion among themselves. Had it not been for your Lord's giving them respite for an appointed time, He would certainly have settled their differences once and for all. Those who inherited the Book, from their quarrelsome predecessors, also have doubts and suspicions about it. |
| Khalifa | Ironically, they broke up into sects only after the knowledge had come to them, due to jealousy and resentment among themselves. If it were not for a predetermined decision from your Lord to respite them for a definite interim, they would have been judged immediately. Indeed, the later generations who inherited the scripture are full of doubts. |
| Hilali/Khan | And they divided not till after knowledge had come to them, through selfish transgression between themselves. And had it not been for a Word that went forth before from your Lord for an appointed term, the matter would have been settled between them. And verily, those who were made to inherit the Scripture (i.e. the Taurah (Torah) and the Injeel (Gospel)) after them (i.e. Jews and Christians) are in grave doubt concerning it (i.e. Allahs true religion Islam or the Quran). |
| H/K/Saheeh | And they did not become divided until after knowledge had come to them out of jealous animosity between themselves. And if not for a word that preceded from your Lord [postponing the penalty] until a specified time, it would have been concluded between them. And indeed, those who were granted inheritance of the Scripture after them are, concerning it, in disquieting doubt. |
| Malik | The people did not become divided into sects until after knowledge had come to them out of envy among themselves. Had your Lord not issued the word to defer their punishment till an appointed time, the matter would have already been settled between them. The fact is that those who were made to inherit the Book after them, are surely in disquieting doubt concerning it.[14] |
| QXP | And they became sects for no reason but through rivalry among themselves, after the Knowledge had come to them. Had it not been for a Word that has already gone forth from your Lord for an appointed term, all matters would have been decided among them. (The Word = The Law of free will, in this context). Behold, the later generations who inherited the Scripture of the old still keep harboring doubts about it. |
| Maulana Ali | And they were not divided until after knowledge had come to them, out of envy among themselves. And had not a word gone forth from thy Lord for an appointed term, the matter would surely have been judged between them. And those who were made to inherit the Book after them are surely in disquieting doubt about it. |
| Free Minds | And they only divided after the knowledge had come to them, due to resentment among themselves. And had it not been for a predetermined decision from your Lord, they would have been judged immediately. Indeed, those who inherited the Scripture after them are full of doubts. |
| Qaribullah | Yet they became divided only after knowledge had reached them from their own insolence. And had it not been for a Word that had preceded from your Lord, till an appointed term, it would have been determined between them. But those who inherited the Book after them are in disquieting doubt about it, |
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| George Sale | Those who lived in times past were not divided among themselves, until after that the knowledge of God's unity had come unto them; through their own perverseness: And unless a previous decree had passed from thy Lord, to bear with them till a determined time, verily the matter had been decided between them, by the destruction of the gain-sayers. They who have inherited the scriptures after them, are certainly in a perplexing doubt concerning the same. |
| JM Rodwell | Nor were they divided into sects through mutual jealousy, till after that "the knowledge" had come to them: and had not a decree from thy Lord gone forth respiting them to a fixed time, verily, there had at once been a decision between them. And they who h |
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| Asad | And [as for the followers of earlier revelation,] they broke up their unity, out of mutual jealousy, only after they had come to know [the truth]. [Lit., "they did not break up their unity until after knowledge had come to them" - i.e., the knowledge that God is one, and that the teachings of all of His prophets were essentially the same. Cf. 2:213 and, more explicitly, 23:53, which comes immediately after the statement that "this community of yours is one single community" (see also note on 23:53).] And had it not been for a decree that had already gone forth from thy Sustainer, [postponing all decision] until a term set [by Him], all would indeed have been decided between them [from the outset]. [For an explanation of this passage, see note on 10:19.] As it is, behold, they who have inherited their divine writ from those who preceded them [Lit., "who have become heirs to the divine writ after them": obviously referring to the Bible and its followers in later times.] are [now] in grave doubt, amounting to suspicion, about what it portends. [Lit., "about it" - i.e., in doubt as to whether the relevant scripture has really been revealed by God, and, ultimately, as to whether there is any truth in the concept of "divine revelation" as such.] |
| 42:15 فلذلك فادع واستقم كما امرت ولاتتبع اهواءهم وقل امنت بما انزل الله من كتاب وامرت لاعدل بينكم الله ربنا وربكم لنا اعمالنا ولكم اعمالكم لاحجة بيننا وبينكم الله يجمع بيننا واليه المصير |
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| Transliteration | Falithalika faodAAu waistaqim kama omirta wala tattabiAA ahwaahum waqul amantu bima anzala Allahu min kitabin waomirtu li-aAAdila baynakum Allahu rabbuna warabbukum lana aAAmaluna walakum aAAmalukum la hujjata baynana wabaynakumu Allahu yajmaAAu baynana wa-ilayhi almaseeru |
| Literal | So to/for that so call, and be straight/direct, as/like you were ordered/commanded, and do not follow their self attractions for desires , and say: "I believed with what God descended from a Book , and I was ordered/commanded to be just/equitable between you, God (is) our Lord and your Lord, for us (are) our deeds, and for you (are) your deeds, no argument between us and between you, God gathers/collects between us, and to Him (is) the end/destination." |
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| Yusuf Ali | Now then, for that (reason), call (them to the Faith), and stand steadfast as thou art commanded, nor follow thou their vain desires; but say: "I believe in the Book which Allah has sent down; and I am commanded to judge justly between you. Allah is our Lord and your Lord: for us (is the responsibility for) our deeds, and for you for your deeds. There is no contention between us and you. Allah will bring us together, and to Him is (our) Final Goal. |
| Pickthal | Unto this, then, summon (O Muhammad). And be thou upright as thou art commanded, and follow not their lusts, but say: I believe in whatever scripture Allah hath sent down, and I am commanded to be just among you. Allah is our Lord and your Lord. Unto us our works and unto you your works; no argument between us and you. Allah will bring us together, and unto Him is the journeying. |
| Arberry | Therefore call thou, and go straight as thou hast been commanded; do not follow their caprices. And say: 'I believe in whatever Book God has sent down; I have been commanded to be just between you. God is our Lord and your Lord. We have our deeds, and you have your deeds; there is no argument between us and you; God shall bring us together, and unto Him is the homecoming.' |
| Shakir | To this then go on inviting, and go on steadfastly on the right way as you are commanded, and do not follow their low desires, and say: I believe in what Allah has revealed of the Book, and I am commanded to do justice between you: Allah is our Lord and your Lord; we shall have our deeds and you shall have your deeds; no plea need there be (now) between us and you: Allah will gather us together, and to Him is the return. |
| Sarwar | The disputes of those who quarrel about God, after pledging obedience to Him, will be void in the eyes of their Lord. Such people will be subject to His wrath and will suffer a severe torment. |
| Khalifa | This is what you shall preach, and steadfastly maintain what you are commanded to do, and do not follow their wishes. And proclaim: "I believe in all the scriptures sent down by GOD. I was commanded to judge among you equitably. GOD is our Lord and your Lord. We have our deeds and you have your deeds. There is no argument between us and you. GOD will gather us all together; to Him is the ultimate destiny." |
| Hilali/Khan | So unto this (religion of Islam, alone and this Quran) then invite (people) (O Muhammad SAW), and Istaqim ((i.e. stand firm and straight on Islamic Monotheism by performing all that is ordained by Allah (good deeds, etc.), and by abstaining from all that is forbidden by Allah (sins and evil deeds, etc.)), as you are commanded, and follow not their desires but say: "I believe in whatsoever Allah has sent down of the Book (all the holy Books, this Quran and the Books of the old from the Taurat (Torah), or the Injeel (Gospel) or the Pages of Ibrahim (Abraham)) and I am commanded to do justice among you, Allah is our Lord and your Lord. For us our deeds and for you your deeds. There is no dispute between us and you. Allah will assemble us (all), and to Him is the final return. |
| H/K/Saheeh | So to that [religion of Allah] invite, [O Muúammad], and remain on a right course as you are commanded and do not follow their inclinations but say, "I have believed in what Allah has revealed of the Qurâ an, and I have been commanded to do justice among you. Allah is our Lord and your Lord. For us are our deeds, and for you your deeds. There is no [need for] argument between us and you. Allah will bring us together, and to Him is the [final] destination. |
| Malik | Therefore, call them to the true Deen, stay firm on the Right Way as you are commanded and do not follow their vain desires. Tell them: "I believe in whatever Allah has revealed from the Book and I am commanded to do justice between you. Allah is Our Lord and your Lord. We are responsible for Our deeds and you for yours. Let there be no dispute among us. Allah will bring us all together on the Day of Judgment and decide as to who is right and who is wrong, and to Him is the final return.[15] |
| QXP | Because of this (dilemma), then, (O Messenger) summon all mankind. And stand firm as you are commanded, and follow not their wishes. But announce, "I believe in the Book that Allah has revealed, and I am commanded to be just among you. Allah is our Lord and your Lord. We are responsible for our deeds and you are responsible for your deeds - No argument between us and you! (109:6). Allah will bring us together and unto Him is our journeying." |
| Maulana Ali | To this then go on inviting, and be steadfast as thou art commanded, and follow not their low desires, and say: I believe in what Allah has revealed of the Book, and I am commanded to do justice between you. Allah is our Lord and your Lord. For us are our deeds; and for you your deeds. There is no contention between us and you. Allah will gather us together, and to Him is the eventual coming. |
| Free Minds | For that, you shall preach and be upright, as you have been commanded, and do not follow their wishes. And Say: "I believe in all that God has sent down from Scripture, and I was commanded to be with justice between you. God is our Lord and your Lord. We have our deeds and you have your deeds. There is no argument between us and you. God will gather us all together, and to Him is the ultimate destiny." |
| Qaribullah | so invite and go straight as you are ordered, and do not follow their desires and say: 'I believe in whatever Book Allah has sent down. I am ordered to be just among you. Allah is our Lord and your Lord. We have our deeds and you have yours; there is no argument between us and you, Allah will bring us all together, to Him is the arrival. ' |
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| George Sale | Wherefore invite them to receive the sure faith, and be urgent with them, as thou hast been commanded; and follow not their vain desires: And say, I believe in all the scriptures which God hath sent down; and I am commanded to establish justice among you: God is our Lord, and your Lord: Unto us will our works be imputed, and unto you will your works be imputed: Let there be no wrangling between us and you; for God will assemble us all at the last day, and unto Him shall we return. |
| JM Rodwell | For this cause summon thou them to the faith, and go straight on as thou hast been bidden, and follow not their desires: and SAY: In whatsoever Books God hath sent down do I believe: I am commanded to decide justly between you: God is your Lord and our Lor |
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| Asad | Because of this, then, [I.e., because of this breach of the original unity of men's faith in the One God.] summon [all mankind], and pursue the right course, as thou hast been bidden [by God]; and do not follow their likes and dislikes, but say: "I believe in whatever revelation God has bestowed from on high; and I am bidden to bring about equity in your mutual views. [Lit., "between you" - i.e., "to induce you to be more tolerant of one another": evidently an allusion to the bitterness which stands in the way of an understanding between the various sects and schools of thought in all revealed religions.] God is our Sustainer as well as your Sustainer. To us shall be accounted our deeds, and to you, your deeds. Let there be no contention between us and you: God will bring us all together - for with Him is all journeys' end." |
| 42:16 والذين يحاجون في الله من بعد مااستجيب له حجتهم داحضة عند ربهم وعليهم غضب ولهم عذاب شديد |
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| Transliteration | Waallatheena yuhajjoona fee Allahi min baAAdi ma istujeeba lahu hujjatuhum dahidatun AAinda rabbihim waAAalayhim ghadabun walahum AAathabun shadeedun |
| Literal | And those who argue/dispute/quarrel in (about) God from after what was answered/replied to Him, their argument (is) annulled at their Lord, and on them (is) anger, and for them (is) a painful torture. |
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| Yusuf Ali | But those who dispute concerning Allah after He has been accepted,- futile is their dispute in the Sight of their Lord: on them will be a Penalty terrible. |
| Pickthal | And those who argue concerning Allah after He hath been acknowledged, their argument hath no weight with their Lord, and wrath is upon them and theirs will be an awful doom. |
| Arberry | And those who argue concerning God after that answer has been made to Him, their argument is null and void in the sight of their Lord; anger shall rest upon them, and there awaits them a terrible chastisement. |
| Shakir | And (as for) those who dispute about Allah after that obedience has been rendered to Him, their plea is null with their Lord, and upon them is wrath, and for them is severe punishment. |
| Sarwar | It is God who revealed the Book and the Balance for a truthful purpose. You never know. Perhaps the Hour of Doom is close at hand. |
| Khalifa | Those who argue about GOD, after receiving His message, their argument is nullified at their Lord. They have incurred condemnation, and have deserved a severe retribution. |
| Hilali/Khan | And those who dispute concerning Allah (His Religion of Islamic Monotheism, with which Muhammad SAW has been sent), after it has been accepted (by the people), of no use is their dispute before their Lord, and on them is wrath, and for them will be a severe torment(1) . |
| H/K/Saheeh | And those who argue concerning Allah after He has been responded to their argument is invalid with their Lord, and upon them is [His] wrath, and for them is a severe punishment. |
| Malik | Those who dispute concerning Allah after pledging obedience to Him, their dispute is futile in the sight of their Lord, on them is His wrath and for them there will be a terrible punishment.[16] |
| QXP | And as for those who argue about Allah after He has been accepted (and the Divine System has been established as a living witness to the Truth), futile is their argument at their Lord. And upon them is condemnation and theirs will be a severe retribution. |
| Maulana Ali | And those who dispute about Allah after obedience has been rendered to Him, their plea is null with their Lord, and upon them is wrath, and for them is severe chastisement. |
| Free Minds | And those who debate about God, after they had been answered, their argument is nullified at their Lord. They have incurred a wrath, and will have a severe retribution. |
| Qaribullah | As for those who argue concerning Allah after being answered, their arguments will be annulled before their Lord, and His Wrath will fall upon them, and for them there is a terrible punishment. |
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| George Sale | As to those who dispute concerning God, after obedience hath been paid Him by receiving his religion, their disputing shall be vain in the sight of their Lord; and wrath shall fall on them, and they shall suffer a grievous punishment. |
| JM Rodwell | And as to those who dispute about God, after pledges of obedience given to Him, their disputings shall be condemned by their Lord, and wrath shall be on them, and theirs shall be a sore torment. |
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| Asad | And as for those who would [still] argue about God after He has been acknowledged [by them] [I.e., about His attributes and the "how" of His Being, all of which is beyond the grasp of the human mind.] - all their arguments are null and void in their Sustainer's sight, and upon them will fall [His] condemnation, and for them is suffering severe in store: |
| 42:17 الله الذي انزل الكتاب بالحق والميزان ومايدريك لعل الساعة قريب |
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| Transliteration | Allahu allathee anzala alkitaba bialhaqqi waalmeezani wama yudreeka laAAalla alssaAAata qareebun |
| Literal | God (is) who descended The Book with the truth , and the scale/measuring instrument , and what makes you know/informs you, maybe/perhaps the Hour/Resurrection (is) near/close. |
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| Yusuf Ali | It is Allah Who has sent down the Book in Truth, and the Balance (by which to weigh conduct). And what will make thee realise that perhaps the Hour is close at hand? |
| Pickthal | Allah it is Who hath revealed the Scripture with truth, and the Balance. How canst thou know? It may be that the Hour is nigh. |
| Arberry | God it is who has sent down the Book with the truth, and also the Balance. And what shall make thee know? Haply the Hour is nigh. |
| Shakir | Allah it is Who revealed the Book with truth, and the balance, and what shall make you know that haply the hour be nigh? |
| Sarwar | The disbelievers want you to show them the Day of Judgment immediately while the believers are afraid of it for they know it to be the truth. Those who insist on disputing the Hour of Doom are certainly in plain error. |
| Khalifa | GOD is the One who sent down the scripture, to deliver the truth and the law. For all that you know, the Hour (Day of Judgment) may be very close. |
| Hilali/Khan | It is Allah Who has sent down the Book (the Quran) in truth, and the Balance (i.e. to act justly). And what can make you know that perhaps the Hour is close at hand? |
| H/K/Saheeh | It is Allah who has sent down the Book in truth and [also] the balance. And what will make you perceive? Perhaps the Hour is near. |
| Malik | It is Allah Who has revealed this Book (Al- Qur'an) with the truth, and the Balance (to distinguish between right and wrong). What will make you realize that perhaps the hour of doom may be fast approaching.[17] |
| QXP | Allah it is Who has revealed the Book setting forth the Truth, and the Balance (for people to weigh right and wrong.) And what will make you realize that the Hour (the consequence of your actions) might be close? |
| Maulana Ali | Allah is He Who revealed the Book with truth, and the Balance; and what will make thee know that perhaps the Hour is nigh. |
| Free Minds | God is the One who sent down the Scripture with truth, and the balance. And for all that you know, the Hour may be very near. |
| Qaribullah | It is Allah who has sent down the Book in truth and the Scale. And what will let you know? The Hour is near. |
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| George Sale | It is God who hath sent down the scripture with truth; and the balance of true judgement: And what shall inform thee whether the hour be nigh at hand? |
| JM Rodwell | It is God who hath sent down the Book with truth, and the Balance: but who shall inform thee whether haply "the Hour" be nigh? |
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| Asad | [for] it is God [Himself] who has bestowed revelation from on high, setting forth the truth, and [thus given man] a balance [wherewith to weigh right and wrong]. [The above two interpolations are based on 57:25, where the idea underlying this verse has been stated clearly. The implication is that since God Himself has given man, through successive revelations, a standard whereby to discern between right and wrong, it is presumptuous and futile to argue about the nature of His Being and His ultimate judgment: hence the reference, in the second half of this and the next verse, to the Last Hour and, thus, the Day of Judgment.] And for all thou knowest, the Last Hour may well be near! |
| 42:18 يستعجل بها الذين لايؤمنون بها والذين امنوا مشفقون منها ويعلمون انها الحق الا ان الذين يمارون في الساعة لفي ضلال بعيد |
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| Transliteration | YastaAAjilu biha allatheena la yu/minoona biha waallatheena amanoo mushfiqoona minha wayaAAlamoona annaha alhaqqu ala inna allatheena yumaroona fee alssaAAati lafee dalalin baAAeedin |
| Literal | Those who do not believe with (in) it hasten/urge with it, and those who believed (are) afraid/cautious from it, and they know that it (E) (is) the truth , is (it) not that truly those who argue/discuss in the Hour/Resurrection (are) in (E) far/distant misguidance? |
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| Yusuf Ali | Only those wish to hasten it who believe not in it: those who believe hold it in awe, and know that it is the Truth. Behold, verily those that dispute concerning the Hour are far astray. |
| Pickthal | Those who believe not therein seek to hasten it, while those who believe are fearful of it and know that it is the Truth. Are not they who dispute, in doubt concerning the Hour, far astray? |
| Arberry | Those that believe not therein seek to hasten it; but those who believe in it go in fear of it, knowing that it is the truth. Why, surely those who are in doubt concerning the Hour are indeed in far error. |
| Shakir | Those who do not believe in it would hasten it on, and those who believe are in fear from it, and they know that it is the truth. Now most surely those who dispute obstinately concerning the hour are in a great error. |
| Sarwar | God is kind to His servants. He gives sustenance to whomever He wants. He is All-powerful and Majestic. |
| Khalifa | Challenging it are those who do not believe in it. As for those who believe, they are concerned about it, and they know that it is the truth. Absolutely, those who deny the Hour have gone far astray. |
| Hilali/Khan | Those who believe not therein seek to hasten it, while those who believe are fearful of it, and know that it is the very truth. Verily, those who dispute concerning the Hour are certainly in error far away. |
| H/K/Saheeh | Those who do not believe in it are impatient for it, but those who believe are fearful of it and know that it is the truth. Unquestionably, those who dispute concerning the Hour are in extreme error. |
| Malik | Only those who deny it seek to hasten it on; but the believers dread its coming and know that its coming is the truth. Behold! Those who dispute concerning the hour of doom are far astray.[18] |
| QXP | Only those who deny it seek to hasten it. But the believers remain conscious of the Law of Requital knowing that it is the Truth. Oh, verily, those who call the Hour in question have indeed gone far astray. ('As you sow so shall you reap' is all that free will and the Law of requital are about). |
| Maulana Ali | Those who believe not in it would hasten it on, and those who believe are in fear from it, and they know that it is the Truth. Now surely those who dispute concerning the Hour are far astray. |
| Free Minds | Those who do not believe in it seek to hasten it, while those who believe are concerned about it, and they know that it is the truth. Certainly, those who dispute the Hour have gone far astray. |
| Qaribullah | Those who disbelieve in it seek to hasten it, but the believers are in fear of it, knowing it to be the truth. Indeed, those who doubt the Hour have strayed far away. |
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| George Sale | They who believe not therein, wish it to be hastened by way of mockery: But they who believe dread the same, and know it to be the truth. Are not those who dispute concerning the last hour in a wide error? |
| JM Rodwell | They who believe not in it, challenge its speedy coming: but they who believe are afraid because of it, and know it to be a truth. Are not they who dispute of the Hour, in a vast error? |
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| Asad | Those who do not believe in it [mockingly] ask for its speedy advent [This is not merely a reference to the sarcastic demand of Muhammad's opponents (mentioned several times in the Quran) to bring about their "speedy chastisement" in proof of his being God's message-bearer, but also an oblique allusion to unbelievers of all times who, without having any "proof" either way, categorically reject the idea of resurrection and judgment.] - wwhereas those who have attained to faith stand in awe of it, and know it to be the truth. Oh, verily, they who call the Last Hour in question have indeed gone far astray! |
| 42:19 الله لطيف بعباده يرزق من يشاء وهو القوي العزيز |
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| Transliteration | Allahu lateefun biAAibadihi yarzuqu man yashao wahuwa alqawiyyu alAAazeezu |
| Literal | God (is) kind/courteous/soothing with His worshippers/slaves , He provides for whom He wills/wants, and He is the powerful/strong, the glorious/mig hty . |
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| Yusuf Ali | Gracious is Allah to His servants: He gives Sustenance to whom He pleases: and He has power and can carry out His Will. |
| Pickthal | Allah is gracious unto His slaves. He provideth for whom He will. And He is the Strong, the Mighty. |
| Arberry | God is All-gentle to His servants, providing for whomsoever He will. He is the All-strong, the All-mighty. |
| Shakir | Allah is Benignant to His servants; He gives sustenance to whom He pleases, and He is the Strong, the Mighty. |
| Sarwar | We shall increase the harvest of those who seek a good harvest in the life hereafter. However, those who want to have their harvest in this life will be given it but will have no share in the hereafter. |
| Khalifa | GOD is fully aware of all His creatures; He provides for whomever He wills. He is the Powerful, the Almighty. |
| Hilali/Khan | Allah is very Gracious and Kind to His slaves. He gives provisions to whom He wills. And He is the All-Strong, the All-Mighty. |
| H/K/Saheeh | Allah is Subtle with His servants; He gives provisions to whom He wills. And He is the Powerful, the Exalted in Might. |
| Malik | Allah is very Kind to His servants. He gives sustenance to whom He pleases. He is the Powerful, the Almighty."[19] |
| QXP | Allah is Sublime, Aware of the minutest needs of His servants. He provides for them (even if they deny Him) according to His Laws. And He is the Strong, the Almighty. |
| Maulana Ali | Allah is Benignant to His servants; He gives sustenance to whom He pleases; and He is the Strong, the Mighty. |
| Free Minds | God is Gracious to His servants; He gives provisions for whomever He wills, and He is the Powerful, the Noble. |
| Qaribullah | Allah is Subtle towards His worshipers, and provides for whosoever He will. He is the Strong, the Almighty. |
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| George Sale | God is bounteous unto his servants: He provideth for whom He pleaseth; and He is the strong, the mighty. |
| JM Rodwell | Benign is God towards his servants: for whom He will doth He provide: and He is the Strong, the Mighty. |
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| Asad | GOD is most kind unto His creatures: He provides sustenance for whomever He wills - for He alone is powerful, almighty! |
| 42:20 من كان يريد حرث الاخرة نزد له في حرثه ومن كان يريد حرث الدنيا نؤته منها وماله في الاخرة من نصيب |
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| Transliteration | Man kana yureedu hartha al-akhirati nazid lahu fee harthihi waman kana yureedu hartha alddunya nu/tihi minha wama lahu fee al-akhirati min naseebin |
| Literal | Who was wanting/intending the end's (other life's) cultivation/plantation (enjoyment), We increase for him his cultivation/plantation (enjoyment), and who was wanting/intending the present world's cultivation/plantation (enjoyment), We give/bring him from it, and (there is) no share/ luck/fortune for him in the end (other life). |
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| Yusuf Ali | To any that desires the tilth of the Hereafter, We give increase in his tilth, and to any that desires the tilth of this world, We grant somewhat thereof, but he has no share or lot in the Hereafter. |
| Pickthal | Whoso desireth the harvest of the Hereafter, We give him increase in its harvest. And whoso desireth the harvest of the world, We give him thereof, and he hath no portion in the Hereafter. |
| Arberry | Whoso desires the tillage of the world to come, We shall give him increase in his tillage; and whoso desires the tillage of this world, We shall give him of it, but in the world to come he will have no share. |
| Shakir | Whoever desires the gain of the hereafter, We will give him more of that gain; and whoever desires the gain of this world, We give him of it, and in the hereafter he has no portion. |
| Sarwar | Do they have idols who have established a religion without the permission of God? Had not it been for your Lord's giving them respite for an appointed time, He would certainly have settled their differences once and for all. The unjust will certainly suffer a painful torment. |
| Khalifa | Whoever seeks the rewards of the Hereafter, we multiply the rewards for him. And whoever seeks the materials of this world, we give him therefrom, then he receives no share in the Hereafter. |
| Hilali/Khan | Whosoever desires (with his deeds) the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world (with his deeds), We give him thereof (what is written for him), and he has no portion in the Hereafter. |
| H/K/Saheeh | Whoever desires the harvest of the Hereafter We increase for him in his harvest. And whoever desires the harvest of this world We give him thereof, but there is not for him in the Hereafter any share. |
| Malik | He who desires the harvest of the hereafter, shall be given a many fold increase in his harvest; and he who desires the harvest of this world, a share of it shall be given to him: but in the hereafter he shall have no share at all.[20] |
| QXP | Whoever desires the harvest of the life to come, We increase his harvest. And whoever desires only the harvest of this world, We give him something thereof, but he will have no share in the life to come. (Individuals and nations attain prosperity in both lives only by submitting to the Divine Values (17:19-21)). |
| Maulana Ali | Whoso desires the tilth of the Hereafter, We give him increase in his tilth; and whoso desires the tilth of this world, We give him thereof; and he has no portion in the Hereafter. |
| Free Minds | Whoever desires the harvest of the Hereafter, We will increase for him his harvest. And whoever seeks the harvest of this world, We will give him therefrom, and he will have no share in the Hereafter. |
| Qaribullah | Whoever hopes for the tillage of the Everlasting Life, We will increase his tillage; and whoever hopes for the tillage of this world, We give him some of it, but in the Everlasting Life he shall have no share. |
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| George Sale | Whoso chooseth the tillage (property) of the life to come, unto him will We give increase in his tillage: And whoso chooseth the tillage of this world, We will give him the fruit thereof; but he shall have no part in the life to come. |
| JM Rodwell | Whoso will choose the harvest field of the life to come, to him will we give increase in this his harvest field: and whoso chooseth the harvest field of this life, thereof will we give him: but no portion shall there be for him in the life to come. |
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| Asad | To him who desires a harvest in the life to come, We shall grant an increase in his harvest; whereas to him who desires [but] a harvest in this world, We [may] give something thereof - but he will have no share in [the blessings of] the life to come. [I.e., whereas those who live righteously and turn their endeavours towards spiritual ends are sure to receive in the hereafter more than they are hoping for, those who strive exclusively after worldly rewards may - but not necessarily will - achieve something, and not necessarily aall, of their aims, without having any reason to expect "a share in the blessings" that await the righteous in the hereafter.] |