| 46:2 تنزيل الكتاب من الله العزيز الحكيم |
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| Transliteration | Tanzeelu alkitabi mina Allahi alAAazeezi alhakeemi |
| Literal | The Book's descent from God, the glorious/mighty , the wise/judicious . |
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| Yusuf Ali | The Revelation of the Book is from Allah the Exalted in Power, Full of Wisdom. |
| Pickthal | The revelation of the Scripture is from Allah the Mighty, the Wise. |
| Arberry | The sending down of the Book is from God, the All-mighty, the All-wise. |
| Shakir | The revelation of the Book is from Allah, the Mighty, the Wise. |
| Sarwar | This Book is revealed from God the Majestic and All-wise. |
| Khalifa | The revelation of this scripture is from GOD, the Almighty, Most Wise. |
| Hilali/Khan | The revelation of the Book (this Quran) is from Allah, the All-Mighty, the All-Wise. |
| H/K/Saheeh | The revelation of the Book is from Allah, the Exalted in Might, the Wise. |
| Malik | This Book is revealed by Allah, the All-Mighty, the All-Wise.[2] |
| QXP | The Revelation of this Book is from Allah, the Almighty, the Wise. |
| Maulana Ali | The revelation of the Book is from Allah, the Mighty, the Wise. |
| Free Minds | The revelation of the Scripture from God, the Noble, the Wise. |
| Qaribullah | The sending down of the Book is from Allah, the Almighty, the Wise. |
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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 this Book is from the Mighty, the Wise! |
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| Asad | THE BESTOWAL from on high of this divine writ I issues from God, the Almighty, the Wise. |
| 46:3 ماخلقنا السماوات والارض ومابينهما الا بالحق واجل مسمى والذين كفروا عما انذروا معرضون |
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| Transliteration | Ma khalaqna alssamawati waal-arda wama baynahuma illa bialhaqqi waajalin musamman waallatheena kafaroo AAamma onthiroo muAAridoona |
| Literal | We did not create the skies/space and the earth/Planet Earth and what (is) between them (B) except with the truth , and a named/identified (specified) term/time, and those who disbelieved (are) objecting/opposing from what they were warned/given notice (of). |
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| Yusuf Ali | We created not the heavens and the earth and all between them but for just ends, and for a Term Appointed: But those who reject Faith turn away from that whereof they are warned. |
| Pickthal | We created not the heavens and the earth and all that is between them save with truth, and for a term appointed. But those who disbelieve turn away from that whereof they are warned. |
| Arberry | We have not created the heavens and the earth, and what between them is, save with the truth and a stated term; but the unbelievers are turning away from that they were warned of. |
| Shakir | We did not create the heavens and the earth and what is between them two save with truth and (for) an appointed term; and those who disbelieve turn aside from what they are warned of. |
| Sarwar | We have created the heavens and the earth and all that is between them ONLY for a genuine purpose and an appointed time. The unbelievers ignore that of which they have been warned. |
| Khalifa | We did not create the heavens and the earth, and everything between them except for a specific purpose, and for a finite interim. Those who disbelieve are totally oblivious to the warnings given to them. |
| Hilali/Khan | We created not the heavens and the earth and all that is between them except with truth, and for an appointed term. But those who disbelieve turn away from that whereof they are warned. |
| H/K/Saheeh | We did not create the heavens and earth and what is between them except in truth and [for] a specified term. But those who disbelieve, from that of which they are warned, are turning away. |
| Malik | We created the heavens and the earth and all that lies between them to manifest the truth and to last for an appointed term. Yet the disbelievers give no heed to Our warning.[3] |
| QXP | We have not created the heavens and the earth and all that is between them without Purpose, and for a term appointed. And yet, those who are determined to deny the Truth turn away from what they are warned against. |
| Maulana Ali | We created not the heavens and the earth and all between them save with truth and for an appointed term. And those who disbelieve turn away from that whereof they are warned. |
| Free Minds | We did not create the heavens and the Earth, and everything between them except with truth, and for an appointed time. And those who disbelieve turn away from what they are being warned with. |
| Qaribullah | It was in truth that We created the heavens and the earth, and all that is between them, for an appointed term. Yet the unbelievers do not turn away from that which they were warned. |
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| George Sale | We have not created the heavens, and the earth, and whatever is between them, otherwise than in truth, and for a determined period: But the unbelievers turn away from the warning which is given them. |
| JM Rodwell | We have not created the Heavens and the Earth and all that is between them otherwise than in truth and for a settled term. But they who believe not, turn away from their warning. |
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| Asad | We have not created the heavens and the earth and all that is between them otherwise than in accordance with [an inner] truth, and for a term set [by Us]: [Regarding the expression "in accordance with [an inner] truth", see note on 10:5. The reference to the "term" set by God to all creation is meant to stress the fact of its finality in time as well as in space, in contrast with His Own timelessness and infinity.] and yet, they who are bent on denying the truth turn aside from the warning which has been conveyed unto them. [Lit., "from that whereof they have been warned": i.e., they refuse to heed the warning not to attribute divine qualities to any being or force beside God.] |
| 46:4 قل ارايتم ماتدعون من دون الله اروني ماذا خلقوا من الارض ام لهم شرك في السماوات ايتوني بكتاب من قبل هذا او اثارة من علم ان كنتم صادقين |
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| Transliteration | Qul araaytum ma tadAAoona min dooni Allahi aroonee matha khalaqoo mina al-ardi am lahum shirkun fee alssamawati eetoonee bikitabin min qabli hatha aw atharatin min AAilmin in kuntum sadiqeena |
| Literal | Say: "Did you see what you call from other than God? Show me what they created from the earth/Planet Earth, or for them (is) a partnership in the skies/space? Come/bring to me with a Book from before this, or a mark/historical remain from knowledge, if you were truthful." |
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| Yusuf Ali | Say: "Do ye see what it is ye invoke besides Allah? Show me what it is they have created on earth, or have they a share in the heavens bring me a book (revealed) before this, or any remnant of knowledge (ye may have), if ye are telling the truth! |
| Pickthal | Say (unto them, O Muhammad): Have ye thought on all that ye invoke beside Allah? Show me what they have created of the earth. Or have they any portion in the heavens? Bring me a scripture before this (Scripture), or some vestige of knowledge (in support of what ye say), if ye are truthful. |
| Arberry | Say: 'Have you considered that you call upon apart from God? Show me what they have created of the earth; or have they a partnership in the heavens? Bring me a Book before this, or some remnant of a knowledge, if you speak truly.' |
| Shakir | Say: Have you considered what you call upon besides Allah? Show me what they have created of the earth, or have they a share in the heavens? Bring me a book before this or traces of knowledge, if you are truthful. |
| Sarwar | (Muhammad), ask them, "Have you thought about what you worship besides God? Show me which part of the earth they have created. Do they have a share in the creation of the heavens? Bring me a Book, revealed before this Quran, or any other proof based on knowledge to support your belief, if indeed you are truthful". |
| Khalifa | Say, "Consider the idols you have set up beside GOD. Show me what on earth did they create. Do they own part of the heavens? Show me any other scripture before this one, or any piece of established knowledge that supports your idolatry, if you are truthful." |
| Hilali/Khan | Say (O Muhammad SAW to these pagans): "Think! All that you invoke besides Allah show me! What have they created of the earth? Or have they a share in (the creation of) the heavens? Bring me a Book (revealed before this), or some trace of knowledge (in support of your claims), if you are truthful!" |
| H/K/Saheeh | Say, [O Muúammad], "Have you considered that which you invoke besides Allah? Show me what they have created of the earth; or did they have partnership in [creation of] the heavens? Bring me a scripture [revealed] before this or a [remaining] trace of knowledge, if you should be truthful." |
| Malik | Ask them: "Have you pondered on those whom you invoke besides Allah? Show me anything that they have created in the earth, or do they have any share in the creation of the heavens? Bring me any Book revealed before this, or some remnant of divine knowledge if you are telling the truth."[4] |
| QXP | Say, "Have you ever given thought to what it is that you call upon instead of Allah? Show me what they have created of the earth. Or do they have a share in the heavens? Bring me a Scripture before this one, or even some remains of knowledge if you are true in your claim." |
| Maulana Ali | Say: Have you considered that which you invoke besides Allah? Show me what they have created of the earth, or have they a share in the heavens? Bring me a Book before this or any relics of knowledge, if you are truthful. |
| Free Minds | Say: "Do you see those that you call on besides God? Show me what they have created on the Earth, or do they have a share in the heavens? Bring me a scripture before this, or any trace of knowledge, if you are truthful." |
| Qaribullah | Say: 'Have you seen those whom you call upon, other than Allah? Show me what they have created from the earth! Or, do they have a partnership in the heavens? Bring me a Book before this or some other remnant of knowledge, if what you say is true. ' |
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| George Sale | Say, what think ye? Shew me what part of the earth the idols which ye invoke, besides God, have created? Or had they any share in the creation of the heavens? Bring Me a book of scripture revealed before this, or some footstep of ancient knowledge, to countenance your idolatrous practices; if ye are men of veracity. |
| JM Rodwell | SAY: What think ye? As for those whom ye invoke beside God, shew me what part of the earth it is which they have created? Had they a share in the Heavens? Bring me a Book sent down by them before this Koran, or traces of their knowledge;-if ye are men of t |
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| Asad | Say: "Have you [really] given thought to what it is that you invoke instead of God? Show me what these [beings or forces] have created anywhere on earth! Or had they, perchance, a share in [creating] the heavens? [If so,] bring me any divine writ preceding this one, or any [other] vestige of knowledge - if what you claim is true!" [Sc., "in support of your claim that there are other divine powers besides God".] |
| 46:5 ومن اضل ممن يدعو من دون الله من لايستجيب له الى يوم القيامة وهم عن دعائهم غافلون |
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| Transliteration | Waman adallu mimman yadAAoo min dooni Allahi man la yastajeebu lahu ila yawmi alqiyamati wahum AAan duAAa-ihim ghafiloona |
| Literal | And who (is) more misguided than who calls from other than God whom does not answer/reply to him to the Resurrection Day, and they are from their call/request/prayer ignoring/disregarding ? |
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| Yusuf Ali | And who is more astray than one who invokes besides Allah, such as will not answer him to the Day of Judgment, and who (in fact) are unconscious of their call (to them)? |
| Pickthal | And who is further astray than those who, instead of Allah, pray unto such as hear not their prayer until the Day of Resurrection, and are unconscious of their prayer, |
| Arberry | And who is further astray than he who calls, apart from God, upon such a one as shall not answer him till the Day of Resurrection? Such as are heedless of their calling, |
| Shakir | And who is in greater error than he who calls besides Allah upon those that will not answer him till the day of resurrection and they are heedless of their call? |
| Sarwar | Who is more astray than one who prays to things besides God; things that would not be able to answer his prayers even if he would wait till the Day of Judgment. They are not even aware of his prayers. |
| Khalifa | Who is farther astray than those who idolize beside GOD idols that can never respond to them until the Day of Resurrection, and are totally unaware of their worship? |
| Hilali/Khan | And who is more astray than one who calls (invokes) besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? |
| H/K/Saheeh | And who is more astray than he who invokes besides Allah those who will not respond to him until the Day of Resurrection, and they, of their invocation, are unaware. |
| Malik | And who could be more astray than the one who invokes those deities besides Allah who cannot answer him till the Day of Resurrection - which, in fact, are not even aware that they are being invoked?[5] |
| QXP | And who could be further astray than one who invokes, instead of Allah, such as respond not to him even until the Day of Resurrection, and, in fact, are totally unaware of their call. |
| Maulana Ali | And who is in greater error than he who invokes besides Allah such as answer him not till the day of Resurrection, and they are heedless of their call? |
| Free Minds | And who is more astray than one who calls on others besides God that do not respond to him even till the Day of Resurrection? And they are totally unaware of the calls to them! |
| Qaribullah | Who is further astray than he who calls upon, other than Allah, those who will never answer him till the Day of Resurrection, who are indeed, heedless of their supplication? |
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| George Sale | Who is in a wider error than he who invoketh, besides God, that which cannot return him an answer, to the day of resurrection; and idols which regard not their calling on them: |
| JM Rodwell | And who erreth more than he who, beside God, calleth upon that which shall not answer him until the day of Resurrection? Yes, they regard not their invocations; |
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| Asad | And who could be more astray than one who invokes, instead of God, such as will not respond to him either now or on the Day of Resurrection, [Lit., "will not respond to him till the Day of Resurrection", i.e., never.] and are not even conscious of being invoked? - |
| 46:6 واذا حشر الناس كانوا لهم اعداء وكانوا بعبادتهم كافرين |
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| Transliteration | Wa-itha hushira alnnasu kanoo lahum aAAdaan wakanoo biAAibadatihim kafireena |
| Literal | And if the people were gathered, they (their gods) were enemies for them, and they were with their worshipping disbelieving (disowning). |
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| Yusuf Ali | And when mankind are gathered together (at the Resurrection), they will be hostile to them and reject their worship (altogether)! |
| Pickthal | And when mankind are gathered (to the Judgment) will become enemies for them, and will become deniers of having been worshipped. |
| Arberry | and when mankind are mustered, shall be enemies to them, and shall deny their service. |
| Shakir | And when men are gathered together they shall be their enemies, and shall be deniers of their worshipping (them). |
| Sarwar | When people will be resurrected, such gods will become their enemies and will reject their worship. |
| Khalifa | And when the people are summoned (on the Day of Judgment), their idols will become their enemies, and will denounce their idolatry. |
| Hilali/Khan | And when mankind are gathered (on the Day of Resurrection), they (false deities) will become enemies for them and will deny their worshipping. |
| H/K/Saheeh | And when the people are gathered [that Day], they [who were invoked] will be enemies to them, and they will be deniers of their worship. |
| Malik | And when mankind shall be assembled on the Day of Judgment, they will become enemies of those who invoked them and deny their worship altogether.[6] |
| QXP | And when mankind is gathered, the false deities will become enemies to those who worshiped them, and will utterly reject their worship. |
| Maulana Ali | And when men are gathered together, they will be their enemies, and will deny their worshipping (them). |
| Free Minds | And at the time when mankind is gathered, they will be enemies for them, and they will reject their worship. |
| Qaribullah | And, when mankind are gathered, those will become their enemies and disown their worship. |
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| George Sale | And which, when men shall be gathered together to judgement, will become their enemies, and will ungratefully deny their worship? |
| JM Rodwell | And when mankind shall be assembled together, they will become their enemies, and ungratefully disown their worship. |
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| Asad | such as, when all mankind is gathered [for judgment], will be enemies unto those [who worshipped them], and will utterly reject their worship? [For this symbolic "enmity" of all false objects of worship, see note on 35:14.] |
| 46:7 واذا تتلى عليهم اياتنا بينات قال الذين كفروا للحق لما جاءهم هذا سحر مبين |
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| Transliteration | Wa-itha tutla AAalayhim ayatuna bayyinatin qala allatheena kafaroo lilhaqqi lamma jaahum hatha sihrun mubeenun |
| Literal | And if Our evidences/signs/verses are read/recited on them, those who disbelieved to the truth when it came to them said: "This (is) clear/evident magic/sorcery." |
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| Yusuf Ali | When Our Clear Signs are rehearsed to them, the Unbelievers say, of the Truth when it comes to them: "This is evident sorcery!" |
| Pickthal | And when Our clear revelations are recited unto them, those who disbelieve say of the Truth when it reacheth them: This is mere magic. |
| Arberry | And when Our signs are recited to them, clear signs, the unbelievers say to the truth when it has come to them, 'This is manifest sorcery.' |
| Shakir | And when Our clear communications are recited to them, those who disbelieve say with regard to the truth when it comes to them: This is clear magic. |
| Sarwar | When Our enlightening revelations are recited to them, the disbelievers, of the truth which has come to them, say, "This is plain magic". |
| Khalifa | When our revelations were recited to them, perfectly clear, those whodisbelieved said of the truth that came to them, "This is obviously magic!" |
| Hilali/Khan | And when Our Clear Verses are recited to them, the disbelievers say of the truth (this Quran), when it reaches them: "This is plain magic!" |
| H/K/Saheeh | And when Our verses are recited to them as clear evidences, those who disbelieve say of the truth when it has come to them, "This is obvious magic." |
| Malik | When Our revelations are recited to them, clear as they are, and the truth comes before them, the disbelievers say: "This is plain magic."[7] |
| QXP | But when Our Clear Messages are conveyed to them, the rejecters say of the Truth as soon as it reaches them, "This is obviously a magical lie." ('Sihr' = Magic = Lie = Delusion = Spellbinding eloquence = Amazing = Incredible = Surprising). |
| Maulana Ali | And when Our clear messages are recited to them, those who disbelieve say of the Truth when it comes to them: This is clear enchantment. |
| Free Minds | And when Our clear revelations are recited to them, those who rejected said of the truth that came to them: "This is evidently magic!" |
| Qaribullah | When Our clear verses are recited to them, the unbelievers say of the truth that came to them: 'This is clear sorcery. ' |
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| George Sale | When our evident signs are rehearsed unto them, the unbelievers say of the truth, when it cometh unto them, this is a manifest piece of sorcery. |
| JM Rodwell | And when our clear signs are recited to them, they who believe not say of the truth when it cometh to them, "This is plain sorcery." |
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| Asad | But whenever Our messages are conveyed to them in all their clarity, they who are bent on denying the truth speak thus of the truth as soon as it is brought to them: "This is clearly nothing but spellbinding eloquence!" [Lit., "sorcery": see note on 74:24, where the term sihr has been used, chronologically, for the first time in the above sense. As in that early instance, the truth referred to here is the message of the Quran.] |
| 46:8 ام يقولون افتراه قل ان افتريته فلا تملكون لي من الله شيئا هو اعلم بما تفيضون فيه كفى به شهيدا بيني وبينكم وهو الغفور الرحيم |
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| Transliteration | Am yaqooloona iftarahu qul ini iftaraytuhu fala tamlikoona lee mina Allahi shay-an huwa aAAlamu bima tufeedoona feehi kafa bihi shaheedan baynee wabaynakum wahuwa alghafooru alrraheemu |
| Literal | Or they say: "He fabricated/cut and split it." Say: "If I fabricated/cut and split it, so you do not own/possess for me from God a thing. He is more knowledgeable with what you rush/hurry in it, enough/sufficient with Him (as) a witness/testifier between me and between you, and He is the forgiving, the merciful." |
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| Yusuf Ali | Or do they say, "He has forged it"? Say: "Had I forged it, then can ye obtain no single (blessing) for me from Allah. He knows best of that whereof ye talk (so glibly)! Enough is He for a witness between me and you! And he is Oft-Forgiving, Most Merciful." |
| Pickthal | Or say they: He hath invented it? Say (O Muhammad): If I have invented it, still ye have no power to support me against Allah. He is Best Aware of what ye say among yourselves concerning it. He sufficeth for a witness between me and you. And He is the Forgiving, the Merciful. |
| Arberry | Or do they say, 'He has forged it'? Say: 'If I have forged it, you have no power to help me against God. He knows very well what you are pressing upon; He suffices as a witness between me and you; He is the All-forgiving, the All-compassionate.' |
| Shakir | Nay! they say: He has forged it. Say: If I have forged it, you do not control anything for me from Allah; He knows best what you utter concerning it; He is enough as a witness between me and you, and He is the Forgiving, the Merciful. |
| Sarwar | They say, "(Muhammad) has invented it (Quran) by himself." Say, "Had I invented it, you would not have been able to rescue me from God. He knows best what you say about it. He is our witness and He is All-forgiving and All-merciful". |
| Khalifa | When they say, "He fabricated this," say, "If I fabricated this, then you cannot protect me from GOD. He is fully aware of everything you scheme. He suffices as a witness between me and you. He is the Forgiver, Most Merciful." |
| Hilali/Khan | Or say they: "He (Muhammad SAW) has fabricated it." Say: "If I have fabricated it, still you have no power to support me against Allah. He knows best of what you say among yourselves concerning it (i.e. this Quran)! Sufficient is He for a witness between me and you! And He is the Oft-Forgiving, the Most Merciful." |
| H/K/Saheeh | Or do they say, "He has invented it?" Say, "If I have invented it, you will not possess for me [the power of protection] from Allah at all. He is most knowing of that in which you are involved. Sufficient is He as Witness between me and you, and He is the Forgiving the Merciful." |
| Malik | Do they say that the Prophet has fabricated it himself? O Prophet, tell them: "If I have fabricated it myself, then there is nothing that you can do to protect me from the wrath of Allah. He knows fully well what you say about it. Enough is He as a witness between me and you. He is the Oft-Forgiving, the Most Merciful."[8] |
| QXP | Or do they say, "He has invented all this?" Say, "If I have invented it, still you have no power to support me against Allah. He is fully Aware of your reckless flight of imagination. He suffices as a Witness between me and you. And He is the Forgiving, the Merciful." (You shall come to know what you now don't. And the Forgiving, the Merciful Allah has ordained the Law of Respite for you (37:175), (39:39)). |
| Maulana Ali | Nay, they say: He has forged it. Say: If I have forged it, you control naught for me from Allah. He knows best what you utter concerning it. He is enough as a witness between me and you. And He is the Forgiving, the Merciful. |
| Free Minds | Or do they Say: "He fabricated this!" Say: "If I fabricated this, then you cannot protect me at all from God. He is fully aware of what you say. He suffices as a witness between me and you. He is the Forgiver, the Merciful." |
| Qaribullah | Or, do they say: 'He has forged it? ' Say: 'If I have forged it, then you have no power to help me against Allah, He knows what you say. It is sufficient that He is the Witness between me and you. He is the Forgiving, the Most Merciful. ' |
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| George Sale | Will they say, Mohammed hath forged it? Answer, if I have forged it, verily ye shall not obtain for me any favour from God: He well knoweth the injurious language which ye utter concerning it: He is a sufficient witness between me and you; and He is gracious and merciful. |
| JM Rodwell | Will they say, "He hath devised It?" SAY: If I have devised the Koran, then not one single thing shall ye ever obtain for me from God! He best knoweth what ye utter in its regard! Witness enough is He between me and you! And He is the Gracious, the Mercifu |
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| Asad | Or do they say, "He has invented all this"? Say [O Muhammad]: "Had I invented it, you would not be of the least help to me against God. [Sc., "then why should I have invented all this for your sake?"] He is fully aware of that [slander] into which you so recklessly plunge: enough is He as a witness between me and you! And [withal,] He alone is truly-forgiving, a true dispenser of grace." [The implication is, "May God forgive you, and grace you with His guidance" (Zamakhshari).] |
| 46:9 قل ماكنت بدعا من الرسل وماادري مايفعل بي ولابكم ان اتبع الا مايوحى الى وما انا الا نذير مبين |
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| Transliteration | Qul ma kuntu bidAAan mina alrrusuli wama adree ma yufAAalu bee wala bikum in attabiAAu illa ma yooha ilayya wama ana illa natheerun mubeenun |
| Literal | Say: "I was not (a) new invention/unprecedented from the messengers, and I do not know what will be made/done with me, nor with you, that I follow except what is being inspired/transmitted to me, and I am not except a clear/evident warner/giver of notice." |
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| Yusuf Ali | Say: "I am no bringer of new-fangled doctrine among the messengers, nor do I know what will be done with me or with you. I follow but that which is revealed to me by inspiration; I am but a Warner open and clear." |
| Pickthal | Say: I am no new thing among the messengers (of Allah), nor know I what will be done with me or with you. I do but follow that which is inspired in me, and I am but a plain warner. |
| Arberry | Say: 'I am not an innovation among the Messengers, and I know not what shall be done with me or with you. I only follow what is revealed to me; I am only a clear warner.' |
| Shakir | Say: I am not the first of the messengers, and I do not know what will be done with me or with you: I do not follow anything but that which is revealed to me, and I am nothing but a plain warner. |
| Sarwar | Say, "I am not the first Messenger. I do not know what will be done to me or to you. I follow only what has been revealed to me and my duty is only to give clear warning". |
| Khalifa | Say, "I am not different from other messengers. I have no idea what will happen to me or to you. I only follow what is revealed to me. I am no more than a profound warner." |
| Hilali/Khan | Say (O Muhammad SAW):"I am not a new thing among the Messengers (of Allah) (i.e. I am not the first Messenger) nor do I know what will be done with me or with you. I only follow that which is revealed to me, and I am but a plain warner." |
| H/K/Saheeh | Say, "I am not something original among the messengers, nor do I know what will be done with me or with you. I only follow that which is revealed to me, and I am not but a clear warner." |
| Malik | O Prophet tell them: "I am no prodigy among the Messengers; nor do I know what will be done with me or with you. I follow only what is revealed to me, and I am no more than a plain Warner."*[9] |
| QXP | Say, "I am not the first of the Messengers, and I cannot predict what will encounter me and encounter you. I do but follow what is revealed unto me, and I am but a plain Warner." |
| Maulana Ali | Say: I am not the first of the messengers, and I know not what will be done with me or with you. I follow naught but that which is revealed to me, and I am but a plain warner. |
| Free Minds | Say: "I am no different from the other messengers, nor do I know what will happen to me or to you. I only follow what is inspired to me. I am no more than a clear warner" |
| Qaribullah | Say: 'I am not an innovation among the Messengers; nor know what will be done with me or you. I follow only what is revealed to me; I am only a clear warner. ' |
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| George Sale | Say, I am not singular among the Apostles; neither do I know what will be done with me or with you hereafter: I follow no other than what is revealed unto me; neither am I any more than a public warner. |
| JM Rodwell | SAY: I am no apostle of new doctrines: neither know I what will be done with me or you. Only what is revealed to me do I follow, and I am only charged to warn openly. |
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| Asad | Say: "I am not the first of [God's] apostles; [Thus Tabari, Baghawi, Razi, Ibn Kathir, implying - as Razi stresses - "I am but a human being like all of God's message-bearers who preceded me". Alternatively, the phrase may be rendered as "I am no innovator among the apostles" - i.e., "I am not preaching anything that was not already preached by all of God's apostles before me" (Razi and Baydawi): which coincides with the Quranic doctrine of the identity of the ethical teachings propounded by all of God's prophets.] and [like all of them,] I do not know what will be done with me or with you: for I am nothing but a plain warner." [I.e., "What will happen to all of us in this world" (Tabari, quoting with approval this interpretation of Al-Hasan al-Basri), or "both in this world and in the hereafter" (Baydawi). Either of these two interpretations implies a denial on the Prophet's part of any foreknowledge of the future and, in a wider sense, any knowledge of "that which is beyond the reach of human perception" (al-ghayb): cf. 6:50 or 7:188.] |
| 46:10 قل ارايتم ان كان من عند الله وكفرتم به وشهد شاهد من بني اسرائيل على مثله فامن واستكبرتم ان الله لايهدي القوم الظالمين |
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| Transliteration | Qul araaytum in kana min AAindi Allahi wakafartum bihi washahida shahidun min banee isra-eela AAala mithlihi faamana waistakbartum inna Allaha la yahdee alqawma alththalimeena |
| Literal | Say: "Did you see if (it) was from at God, and you disbelieved with (in) it, and a witness/testifier from Israel's sons and daughters witnessed/testified on similar/alike to it (Old Testament), so he believed and you became arrogant? That truly God does not guide the nation the unjust/oppressive." |
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| Yusuf Ali | Say: "See ye? If (this teaching) be from Allah, and ye reject it, and a witness from among the Children of Israel testifies to its similarity (with earlier scripture), and has believed while ye are arrogant, (how unjust ye are!) truly, Allah guides not a people unjust." |
| Pickthal | Bethink you: If it is from Allah and ye disbelieve therein, and a witness of the Children of Israel hath already testified to the like thereof and hath believed, and ye are too proud (what plight is yours)? Lo! Allah guideth not wrong-doing folk. |
| Arberry | Say: 'Have you considered? If it be from God, and you disbelieve in it, and a witness from among the Children of Israel hears witness to its like, and believes, and you wax proud, God guides not the people of the evildoers. |
| Shakir | Say: Have you considered if it is from Allah, and you disbelieve in it, and a witness from among the children of Israel has borne witness of one like it, so he believed, while you are big with pride; surely Allah does not guide the unjust people. |
| Sarwar | Say, "What do you think will happen if this Quran is from God and you have rejected it? Besides, a witness from among the Israelites has testified to the divinity of a Book like it and believed in it (Quran) while you have arrogantly denied it. God does not guide the unjust. |
| Khalifa | Say, "What if it is from GOD and you disbelieved in it? A witness from the Children of Israel has borne witness to a similar phenomenon, and he has believed, while you have turned arrogant. Surely, GOD does not guide the wicked people." |
| Hilali/Khan | Say: "Tell me! If this (Quran) is from Allah, and you deny it, and a witness from among the Children of Israel (Abdullah bin Salam ) testifies that this Quran is from Allah (like the Taurat (Torah)), so he believed (embraced Islam) while you are too proud (to believe)." Verily! Allah guides not the people who are Zalimoon (polytheists, disbelievers and wrong-doing). |
| H/K/Saheeh | Say, "Have you considered: if the Qurâ an was from Allah, and you disbelieved in it while a witness from the Children of Israel has testified to something similar and believed while you were arrogant…?" Indeed, Allah does not guide the wrongdoing people. |
| Malik | Further say: "Think, if this Qur’an is indeed from Allah and you reject it, when a witness (a Jew) from the Children of Israel has also testified to its similarity with earlier scriptures and has believed (accepted Islam), while you are showing arrogance, how unjust you are! Surely Allah does not guide the unjust people."[10] |
| QXP | Say, "What if it is from Allah and you rejected it! A witness from the Children of Israel has already borne witness to the advent of one like himself. And he has believed while you are showing arrogance. Verily, Allah does not guide people who relegate the Truth." |
| Maulana Ali | Say: See you if it is from Allah, and you disbelieve in it, and a witness from among the Children of Israel has borne witness of one like him, so he believed, while you are big with pride. Surely Allah guides not the iniquitous ones. |
| Free Minds | Say: "Do you see that if it were from God, and you rejected it, and a witness from the Children of Israel testified to its similarity, and he has believed, while you have turned arrogant? Surely, God does not guide the wicked people." |
| Qaribullah | Say: 'Consider, if this (Koran) is from Allah and you disbelieve in it, and a witness from the Children of Israel testifies to its like and believes, while you are proud! Indeed, Allah does not guide the harmdoers. ' |
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| George Sale | Say, what is your opinion? If this book be from God, and ye believe not therein; and a witness of the children of Israel bear witness to its consonancy with the law, and believeth therein; and ye proudly rejecth the same: Are ye not unjust doers? Verily God directeth not unjust people. |
| JM Rodwell | SAY: What think ye? If this Book be from God, and ye believe it not, and a witness of the children of Israel witness to its conformity with the Law, and believe, while ye proudly disdain it . . . ? Ah! God guideth not the people guilty of such a wrong! |
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| Asad | Say: "Have you given thought [to how you will fare] if this be truly [a revelation] from God and yet you deny its truth? - even though a witness from among the children of Israel has already borne witness to [the advent of] one like himself, [I.e., a prophet like himself. The "witness" spoken of here is evidently Moses: cf. the two Biblical passages relating to the advent of the Prophet Muhammad (Deuteronomy xviii, 15 and 18): "The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me"; and "I will raise them up a prophet from among thy brethren, like Unto thee, and will put My words in his mouth." (See in this connection note on 2:42.)] and has believed [in him], the while you glory in your arrogance [and reject his message]? Verily, God does not grace [such] evildoing folk with His guidance!" |
| 46:11 وقال الذين كفروا للذين امنوا لو كان خيرا ماسبقونا اليه واذ لم يهتدوا به فسيقولون هذا افك قديم |
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| Transliteration | Waqala allatheena kafaroo lillatheena amanoo law kana khayran ma sabaqoona ilayhi wa-ith lam yahtadoo bihi fasayaqooloona hatha ifkun qadeemun |
| Literal | And those who disbelieved said to those who believed: "If (it) was good , they would not have preceded us to it." And if they not be guided with it, so they will say: "That (is) old lies/falsehood." |
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| Yusuf Ali | The Unbelievers say of those who believe: "If (this Message) were a good thing, (such men) would not have gone to it first, before us!" And seeing that they guide not themselves thereby, they will say, "this is an (old,) falsehood!" |
| Pickthal | And those who disbelieve say of those who believe: If it had been (any) good, they would not have been before us in attaining it. And since they will not be guided by it, they say: This is an ancient lie; |
| Arberry | The unbelievers say, as regards the believers, 'If it had been aught good, they had not outstripped us to it.' And since they are not guided by it, certainly they will say, 'This is an old calumny!' |
| Shakir | And those who disbelieve say concerning those who believe: If it had been a good, they would not have gone ahead of us therein. And as they do not seek to be rightly directed thereby, they say: It is an old lie. |
| Sarwar | The disbelievers have said about the believers, "Had there been anything good in it (Quran), they could not have accepted it before us" Since they do not benefit from its guidance, they say, "It (Quran) is only a fabricated legend". |
| Khalifa | Those who disbelieved said about those who believed, "If it were anything good, they would not have accepted it before us." Because they were not guided to it, they said, "This is an old fabrication!" |
| Hilali/Khan | And those who disbelieve (strong and wealthy) say of those who believe (weak and poor): "Had it (Islamic Monotheism to which Muhammad SAW is inviting mankind) been a good thing, they (weak and poor) would not have preceded us thereto!" And when they have not let themselves be guided by it (this Quran), they say: "This is an ancient lie!" |
| H/K/Saheeh | And those who disbelieve say of those who believe, "If it had [truly] been good, they would not have preceded us to it." And when they are not guided by it, they will say, "This is an ancient falsehood." |
| Malik | The unbelievers say about the believers: "Had there been any good to believe in the message of the Qur’an, they would not have believed in it before us (because the unbelievers were strong and wealthy whereas believers were weak and poor)." And since they reject its guidance, they say: "This is an ancient falsehood."[11] |
| QXP | And the deniers speak thus of the believers, "If this Message were any good, these people would not have accepted it before us." But since they choose not to be guided by it, they say, "This has been a fabrication since ancient times." |
| Maulana Ali | And those who disbelieve say of those who believe: If it had been a good, they would not have attained it before us. And as they are not guided thereby, they say: It is an old lie. |
| Free Minds | And those who had rejected said regarding those who had believed: "If it were any good, they would not have beaten us to it." And when they are not able to be guided by it, they will Say: "This is an old fabrication!" |
| Qaribullah | The unbelievers say of the believers: 'Had it been any good they would not have believed in it before us. ' And because they are not guided by it they say: 'This is an ancient falsehood. ' |
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| George Sale | But those who believe not, say of the true believers, if the doctrine of the Koran had been good, they had not embraced the same before us. And when they are not guided thereby, they say, this is an antiquated lie. |
| JM Rodwell | But the infidels say of the believers, "If it were a good Book they would not have been before us in believing it:" And not having submitted to guidance, they proceed to say, "It is an old lying legend!" |
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| Asad | But they who are bent on denying the truth speak thus of those who have attained to faith: "If this [message] were any good, these [people] would not have preceded us in accepting it!" [Lit., "towards it". Almost all of the classical commentators assume that this refers, specifically, to the contempt with which the pagan Quraysh looked down upon the early followers of Muhammad, most of whom came from the poorest, lowliest strata of Meccan society. However, the above "saying" has undoubtedly a timeless import inasmuch as the poor and lowly have always been among the first to follow a prophet. Moreover, it may also have a bearing on our times as well, inasmuch as the materially powerful nations, whom their technological progress has blinded to many spiritual verities, are increasingly contemptuous of the weakness of those civilizations in which religion still plays an important, albeit largely formalistic, role; and so, not realizing that this very formalism and the ensuing cultural sterility, and not religious faith as such, is the innermost cause of that weakness, they attribute it to the influence of religion per se, saying as it were, "If religion were any good, we would have been the first in holding on to it" - thus "justifying" their own materialistic attitude and their refusal to be guided by spiritual considerations.] And since they refuse to be guided by it, they will always say, "This is [but] an ancient falsehood!" [I.e., the concept of divine revelation as such, as is evident from the subsequent reference to the revelation of Moses.] |
| 46:12 ومن قبله كتاب موسى اماما ورحمة وهذا كتاب مصدق لسانا عربيا لينذر الذين ظلموا وبشرى للمحسنين |
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| Transliteration | Wamin qablihi kitabu moosa imaman warahmatan wahatha kitabun musaddiqun lisanan AAarabiyyan liyunthira allatheena thalamoo wabushra lilmuhsineena |
| Literal | And from before it (is) Moses' Book , a leader/example , and mercy, and that (is a) confirming Book (in an) Arabic tongue/speech, to warn/give notice (to) those who caused injustice/ oppression, and good news to the good doers. |
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| Yusuf Ali | And before this, was the Book of Moses as a guide and a mercy: And this Book confirms (it) in the Arabic tongue; to admonish the unjust, and as Glad Tidings to those who do right. |
| Pickthal | When before it there was the Scripture of Moses, an example and a mercy; and this is a confirming Scripture in the Arabic language, that it may warn those who do wrong and bring good tidings for the righteous. |
| Arberry | Yet before it was the Book of Moses for a model and a mercy; and this is a Book confirming, in Arabic tongue, to warn the evildoers, and good tidings to the good-doers. |
| Shakir | And before it the Book of Musa was a guide and a mercy: and this is a Book verifying (it) in the Arabic language that it may warn those who are unjust and as good news for the doers of good. |
| Sarwar | Before this (Quran), the Book of Moses was a guide and a blessing. This Book confirms the Torah. It is in the Arabic language so that it may warn the unjust people, and give glad news to the righteous ones. |
| Khalifa | Before this, the book of Moses provided guidance and mercy. This too is a scripture that confirms, in Arabic, to warn those who transgressed, and to give good news to the righteous. |
| Hilali/Khan | And before this was the Scripture of Moosa (Moses) as a guide and a mercy. And this is a confirming Book (the Quran) in the Arabic language, to warn those who do wrong, and as glad tidings to the Muhsinoon (good-doers - see V.2:112). |
| H/K/Saheeh | And before it was the scripture of Moses to lead and as a mercy. And this is a confirming Book in an Arabic tongue to warn those who have wronged and as good tidings to the doers of good. |
| Malik | Yet before it the Book of Moses was revealed which was a guide and blessing; and this Book (Qur’an) confirms it. It is revealed in the Arabic language to forewarn the wrongdoers and to give good news to those who have adopted the righteous conduct.[12] |
| QXP | And yet, before this was the Scripture of Moses, an example and a grace. And this (Qur'an) is a Book confirming the Truth (in Torah), in the Arabic Tongue, to warn the wrongdoers, and a herald of glad tiding for the doers of good. |
| Maulana Ali | And before it was the Book of Moses, a guide and a mercy. And this is a Book verifying (it) in the Arabic language, that it may warn those who do wrong, and as good news for the doers of good. |
| Free Minds | And before this was the Scripture of Moses, as a role model and a mercy. And this is an authenticating Scripture, in an Arabic tongue, to warn those who transgressed, and to give good news to the righteous. |
| Qaribullah | Yet before it there was the Book of Moses which was an authority, and a mercy. This (Koran) is the Book confirming it (the other untampered Books) in the Arabic tongue, to warn the harmdoers and to give glad tidings to those who do good. |
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| George Sale | Whereas the book of Moses was revealed before the Koran, to be a guide and a mercy: And this is a book confirming the same, delivered, in the Arabic tongue; to denounce threats unto those who act unjustly, and to bear good tidings unto the righteous doers. |
| JM Rodwell | But before the Koran was the Book of Moses, a rule and a mercy; and this Book confirmeth it (the Pentateuch)-in the Arabic tongue-that those who are guilty of that wrong may be warned, and as glad tidings to the doers of good. |
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| Asad | And yet, before this there was the revelation of Moses, a guide and a [sign of God's] grace; and this [Quran] is a divine writ confirming the truth [of the Torah] [Sc., in its original, uncorrupted form.] in the Arabic tongue, to warn those who are bent on evildoing, and [to bring] a glad tiding to the doers of good: |
| 46:13 ان الذين قالوا ربنا الله ثم استقاموا فلا خوف عليهم ولا هم يحزنون |
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| Transliteration | Inna allatheena qaloo rabbuna Allahu thumma istaqamoo fala khawfun AAalayhim wala hum yahzanoona |
| Literal | That truly those who said: "Our Lord (is) God" then they became straight/direct, so no fear/fright on them, and nor they be sad/grieving. |
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| Yusuf Ali | Verily those who say, "Our Lord is Allah," and remain firm (on that Path),- on them shall be no fear, nor shall they grieve. |
| Pickthal | Lo! those who say: Our Lord is Allah, and thereafter walk aright, there shall no fear come upon them neither shall they grieve. |
| Arberry | Surely those who say, 'Our Lord is God' and then go straight, no fear shall be on them, neither shall they sorrow. |
| Shakir | Surely those who say, Our Lord is Allah, then they continue on the right way, they shall have no fear nor shall they grieve. |
| Sarwar | Those who have said, "Our Lord is God," and are steadfast in their belief need have no fear or be grieved. |
| Khalifa | Surely, those who say, "Our Lord is GOD," then lead a righteous life, will have no fear, nor will they grieve. |
| Hilali/Khan | Verily, those who say: "Our Lord is (only) Allah," and thereafter Istaqamoo (i.e. stood firm and straight on the Islamic Faith of Monotheism by abstaining from all kinds of sins and evil deeds which Allah has forbidden and by performing all kinds of good deeds which He has ordained), on them shall be no fear, nor shall they grieve. |
| H/K/Saheeh | Indeed, those who have said, "Our Lord is Allah," and then remained on a right course there will be no fear concerning them, nor will they grieve. |
| Malik | Indeed those who say: "Our Lord is Allah, and then remain firm shall have nothing to fear or to regret.[13] |
| QXP | Behold, those who say, "Our Lord is Allah," and thereafter stand firm and walk aright, no fear will come upon them nor shall they grieve. |
| Maulana Ali | Surely those who say, Our Lord is Allah, then continue on the right way, on them is no fear, nor shall they grieve. |
| Free Minds | Surely, those who said: "Our Lord is God," then they lead a righteous life, there is no fear for them, nor will they grieve. |
| Qaribullah | Those who say: 'Our Lord is Allah, ' and follow the Straight Path shall have nothing to fear nor shall they sorrow. |
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| George Sale | As to those who say, our Lord is God; and who behave uprightly: On them shall no fear come, neither shall they be grieved. |
| JM Rodwell | Assuredly they who say, "Our Lord is God," and take the straight way to Him- no fear shall come on them, neither shall they be put to grief: |
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| Asad | for, behold, all who say, "Our Sustainer is God", and thereafter stand firm [in their faith] - no fear need they have, and neither shall they grieve: |
| 46:14 اولئك اصحاب الجنة خالدين فيها جزاء بما كانوا يعملون |
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| Transliteration | Ola-ika as-habu aljannati khalideena feeha jazaan bima kanoo yaAAmaloona |
| Literal | Those are the Paradise's friends/company (they are) immortally/eternally in it, a reward/reimbursement because (of) what they were making/doing . |
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| Yusuf Ali | Such shall be Companions of the Gardens, dwelling therein (for aye): a recompense for their (good) deeds. |
| Pickthal | Such are rightful owners of the Garden, immortal therein, as a reward for what they used to do. |
| Arberry | Those are the inhabitants of Paradise, therein dwelling forever, as a recompense for that they have been doing. |
| Shakir | These are the dwellers of the garden, abiding therein: a reward for what they did. |
| Sarwar | They will be the dwellers of Paradise wherein they will live forever as a reward for what they have done. |
| Khalifa | They have deserved Paradise, where they abide forever; a reward for their works. |
| Hilali/Khan | Such shall be the dwellers of Paradise, abiding therein (forever), a reward for what they used to do. |
| H/K/Saheeh | Those are the companions of Paradise, abiding eternally therein as reward for what they used to do. |
| Malik | They shall dwell in paradise forever as a reward for their good deeds.[14] |
| QXP | Such are the rightful dwellers of the Garden, immortal therein, as a reward for all they have done. |
| Maulana Ali | These are the owners of the Garden, abiding therein -- a reward for what they did. |
| Free Minds | These are the dwellers of Paradise, abiding therein, a reward for what they used to do. |
| Qaribullah | Those, they shall be for ever the inhabitants of Paradise, a recompense for what they did. |
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| George Sale | These shall be the inhabitants of paradise, they shall remain therein for ever: In recompense for that which they have wrought. |
| JM Rodwell | These shall be the inmates of Paradise to remain therein for ever,-the recompense of their deeds! |
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| Asad | it is they who are destined for paradise, therein to abide as a reward for all that they have done. |
| 46:15 ووصينا الانسان بوالديه احسانا حملته امه كرها ووضعته كرها وحمله وفصاله ثلاثون شهرا حتى اذا بلغ اشده وبلغ اربعين سنة قال رب اوزعني ان اشكر نعمتك التي انعمت على وعلى والدي وان اعمل صالحا ترضاه واصلح لي في ذريتي اني تبت اليك واني من المسلمين |
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| Transliteration | Wawassayna al-insana biwalidayhi ihsanan hamalat-hu ommuhu kurhan wawadaAAat-hu kurhan wahamluhu wafisaluhu thalathoona shahran hatta itha balagha ashuddahu wabalagha arbaAAeena sanatan qala rabbi awziAAnee an ashkura niAAmataka allatee anAAamta AAalayya waAAala walidayya waan aAAmala salihan tardahu waaslih lee fee thurriyyatee innee tubtu ilayka wa-innee mina almuslimeena |
| Literal | And We directed/commanded the human (with) a goodness (in treatment) with (to) his parents, his mother bore/became pregnant with him compellingly/forcefully/involuntarily and she gave birth to him compellingly/forcefully/involuntarily, and his weight/pregnancy with him , and his wearing/separation thirty months, until when he reached his maturity/strength, and he reached forty years, he said: "My Lord inspire/influence me that (E) I thank/be grateful (for) your blessing which you blessed on me and on my parents, and that (E) I make/do correct/righteous deeds you accept/approve it, and correct/repair for me in my descendants, that I repented to you, and that I am from the Moslems/submitters/surrenderers." |
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| Yusuf Ali | We have enjoined on man kindness to his parents: In pain did his mother bear him, and in pain did she give him birth. The carrying of the (child) to his weaning is (a period of) thirty months. At length, when he reaches the age of full strength and attains forty years, he says, "O my Lord! Grant me that I may be grateful for Thy favour which Thou has bestowed upon me, and upon both my parents, and that I may work righteousness such as Thou mayest approve; and be gracious to me in my issue. Truly have I turned to Thee and truly do I bow (to Thee) in Islam." |
| Pickthal | And We have commended unto man kindness toward parents. His mother beareth him with reluctance, and bringeth him forth with reluctance, and the bearing of him and the weaning of him is thirty months, till, when he attaineth full strength and reacheth forty years, he saith: My Lord! Arouse me that I may give thanks for the favour wherewith Thou hast favoured me and my parents, and that I may do right acceptable unto Thee. And be gracious unto me in the matter of my seed. Lo! I have turned unto Thee repentant, and lo! I am of those who surrender (unto Thee). |
| Arberry | We have charged man, that he be kind to his parents; his mother bore him painfully, and painfully she gave birth to him; his bearing and his weaning are thirty months. Until, when he is fully grown, and reaches forty years, he says, 'O my Lord, dispose me that I may be thankful for Thy blessing wherewith Thou hast blessed me and my father and mother, and that I may do righteousness well-pleasing to Thee; and make me righteous also in my seed. Behold, I repent to Thee, and am among those that surrender.' |
| Shakir | And We have enjoined on man doing of good to his parents; with trouble did his mother bear him and with trouble did she bring him forth; and the bearing of him and the weaning of him was thirty months; until when he attains his maturity and reaches forty years, he says: My Lord! grant me that I may give thanks for Thy favor which Thou hast bestowed on me and on my parents, and that I may do good which pleases Thee and do good to me in respect of my offspring; surely I turn to Thee, and surely I am of those who submit. |
| Sarwar | These are the ones from whom We accept righteous deeds and ignore their bad deeds. They will be among the dwellers of Paradise. It is the true promise which was given to them. |
| Khalifa | We enjoined the human being to honor his parents. His mother bore him arduously, gave birth to him arduously, and took intimate care of him for thirty months. When he reaches maturity, and reaches the age of forty, he should say, "My Lord, direct me to appreciate the blessings You have bestowed upon me and upon my parents, and to do the righteous works that please You. Let my children be righteous as well. I have repented to You; I am a submitter." |
| Hilali/Khan | And We have enjoined on man to be dutiful and kind to his parents. His mother bears him with hardship and she brings him forth with hardship, and the bearing of him, and the weaning of him is thirty (30) months, till when he attains full strength and reaches forty years, he says: "My Lord! Grant me the power and ability that I may be grateful for Your Favour which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You, and make my off-spring good. Truly, I have turned to You in repentance, and truly, I am one of the Muslims (submitting to Your Will)." |
| H/K/Saheeh | And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning [period] is thirty months. [He grows] until, when he reaches maturity and reaches [the age of] forty years, he says, "My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to work righteousness of which You will approve and make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims." |
| Malik | We have enjoined upon man to treat his parents with kindness. With much trouble his mother bore him, and with much pain did she give him birth. His bearing and his weaning took thirty months. When he reaches the age of full strength and becomes forty years old, he says: "My Lord! Grant me the grace that I may thank you for the favors which You have bestowed on me and on my parents, and that I may do good deeds that will please You, and grant me good children. Surely I turn to You in repentance and surely I am of those who are Muslims."[15] |
| QXP | Now, We have enjoined upon man goodness toward his parents. In pain did his mother bear him, and in pain did she give him birth. The carrying of the child and his total dependence on her took thirty months. And so, when he attains maturity and reaches forty years, he says, "My Lord! Enable me to be grateful for the blessings You have given me and to my parents, and that I may do works that meet Your Approval. And cause my generations to be righteous as well. Verily, unto You I turn, and truly do I submit to You." (2:233), (7:189), (31:14). |
| Maulana Ali | And We have enjoined on man the doing of good to his parents. His mother bears him with trouble and she brings him forth in pain. And the bearing of him and the weaning of him is thirty months. Till, when he attains his maturity and reaches forty years, he says: My Lord, grant me that I may give thanks for Thy favour, which Thou has bestowed on me and on my parents, and that I may do good which pleases Thee; and be good to me in respect of my offspring. Truly I turn to Thee, and truly I am of those who submit. |
| Free Minds | And We enjoined the human being to honour his parents. His mother bore him with hardship, gave birth to him in hardship, and his weaning lasts thirty months. Until he has attained his maturity, and reaches forty years, he says: "My Lord, direct me to appreciate the blessings You have bestowed upon me and upon my parents, and to do righteousness that pleases You. And let my progeny be righteous. I have repented to You; I am of those who have surrendered." |
| Qaribullah | We have charged the human to be kind to his parents. With much pain his mother bore him, and with much pain she gave birth to him; his bearing and weaning are thirty months. When he grows to manhood and attains his fortieth year, he says: 'Make me so disposed My Lord, so that I give thanks for the favors with which You have blessed me, my father and mother, and that I will do good deeds that will please You. And, make me righteous and also my descendants. To You I repent, and I am among those who surrender. ' |
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| George Sale | We have commanded man to shew kindness to his parents: His mother beareth him in her womb with pain, and bringeth him forth with pain: And the space of his being carried in her womb, and of his weaning, is thirty months; until, when he attaineth his age of strength, and attaineth the age of forty years, he saith, O Lord, excite me, by thy inspiration, that I may be grateful for thy favours, wherewith thou hast favoured me and my parents; and that I may work righteousness, which may please thee: And be gracious unto me in my issue; for I am turned unto thee, and am a Moslem. |
| JM Rodwell | Moreover, we have enjoined on man to shew kindness to his parents. With pain his mother beareth him; with pain she bringeth him forth: and his bearing and his weaning is thirty months; until when he attaineth his strength, and attaineth to forty years, he |
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| Asad | NOW [among the best of the deeds which] We have enjoined upon man is goodness towards his parents. [Cf. 29:8 and 31:14. In the present instance, this connects with the reference to the "doers of good" at the end of verse 12 and in verses 13-14.] In pain did his mother bear him, and in pain did she give him birth; and her bearing him and his utter dependence on her took thirty months. [See note on 31:14.] And so, when he attains to full maturity and reaches forty years, [I.e., the age at which man is supposed to attain to full intellectual and spiritual maturity. It is to be borne in mind that the masculine noun insan ("man" or "human being") appearing in the first sentence of this verse applies to both sexes alike.] he [that is righteous] prays: "O my Sustainer! Inspire me so that I may forever be grateful for those blessings of Thine with which Thou hast graced me and my parents, and that I may do what is right [in a manner] that will meet with Thy goodly acceptance; and grant me righteousness in my offspring [as well]. Verily, unto Thee have I turned in repentance: [Sc., "of whatever sin I may have committed". See note on the last sentence of 24:31.] for, verily, I am of those who have surrendered themselves unto Thee!" |
| 46:16 اولئك الذين نتقبل عنهم احسن ماعملوا ونتجاوز عن سيئاتهم في اصحاب الجنة وعد الصدق الذي كانوا يوعدون |
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| Transliteration | Ola-ika allatheena nataqabbalu AAanhum ahsana ma AAamiloo wanatajawazu AAan sayyi-atihim fee as-habi aljannati waAAda alssidqi allathee kanoo yooAAadoona |
| Literal | Those are those whom We accept (the) best (of) what they made/did , and We overlook/forgive from their sins/crimes in the Paradises' friends/company , the truth's promise which they were being promised. |
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| Yusuf Ali | Such are they from whom We shall accept the best of their deeds and pass by their ill deeds: (They shall be) among the Companions of the Garden: a promise! of truth, which was made to them (in this life). |
| Pickthal | Those are they from whom We accept the best of what they do, and overlook their evil deeds. (They are) among the owners of the Garden. This is the true promise which they were promised (in the world). |
| Arberry | Those are they from whom We shall accept the best of what they have done, and We shall pass over their evil deeds. They are among the inhabitants of Paradise -- the promise of the very truth, which they were promised. |
| Shakir | These are they from whom We accept the best of what they have done and pass over their evil deeds, among the dwellers of the garden; the promise of truth which they were promised. |
| Sarwar | There are people who say to their parents, "Fie upon you! Are you telling us that we shall be raised from our graves? So many people have died before us and (none of them have been raised)" Their parents plead to God and say to their child, "Woe to you! Have faith; the promise of God is certainly true" They reply, "What you say is only ancient legends". |
| Khalifa | It is from these that we accept the righteous works, and overlook their sins. They have deserved Paradise. This is the truthful promise that is promised to them. |
| Hilali/Khan | They are those from whom We shall accept the best of their deeds and overlook their evil deeds. (They shall be) among the dwellers of Paradise, a promise of truth, which they have been promised. |
| H/K/Saheeh | Those are the ones from whom We will accept the best of what they did and overlook their misdeeds, [their being] among the companions of Paradise. [That is] the promise of truth which they had been promised. |
| Malik | Such are the people from whom We shall accept the best of their deeds and overlook their misdeeds. They shall be among the residents of paradise: true is the promise that has been made to them in this life.[16] |
| QXP | Such are those from whom We accept the best of their deeds and We shall absolve their imperfections. They are among the dwellers of Paradise. This is the True Promise that is made to them. ('Best of their deeds' indicates Allah's Reward surpassing the best of the best). |
| Maulana Ali | These are they from whom We accept the best of what they do and pass by their evil deeds -- among the owners of the Garden. A promise of truth, which they were promised. |
| Free Minds | It is from these that We accept the best of their deeds, and We shall overlook their sins, among the dwellers of Paradise. This is the promise of truth that they had been promised. |
| Qaribullah | Such are those from whom We will accept the best of what they have done and whose evil deeds We shall overlook. Those, they are among the inhabitants of Paradise; true is the promise that has been promised them. |
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| George Sale | These are they from whom We accept the good work which they have wrought, and whose evil works We pass by; and they shall be among the inhabitants of paradise: This is a true promise, which they are promised in this world. |
| JM Rodwell | These are they from whom we will accept their best works, and whose evil works we will pass by; among the inmates shall they be of Paradise:-a true promise which they are promised. |
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| Asad | It is [such as] these from whom We shall accept the best that they ever did, [I.e., "whom We shall reward in accordance with the best that they ever did": cf. 29:7.] and whose bad deeds We shall overlook: [they will find themselves] among those who are destined for paradise, in fulfillment of the true promise which they were given [in this world]. |
| 46:17 والذي قال لوالديه اف لكما اتعدانني ان اخرج وقد خلت القرون من قبلي وهما يستغيثان الله ويلك امن ان وعد الله حق فيقول ماهذا الا اساطير الاولين |
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| Transliteration | Waallathee qala liwalidayhi offin lakuma ataAAidaninee an okhraja waqad khalati alquroonu min qablee wahuma yastagheethani Allaha waylaka amin inna waAAda Allahi haqqun fayaqoolu ma hatha illa asateeru al-awwaleena |
| Literal | And who said to his parents: "Ugh to you (B) do you (B) promise me that (E) I will be brought out, and the generations/centuries had past/expired from before me?" And they (B), they (B) seek/ask for help (from) God: "Your calamity/scandal/woe believe, that truly God's promise (is) truth ." So he says: "That (is) not except the first's/beginner's myths/baseless stories ." |
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| Yusuf Ali | But (there is one) who says to his parents, "Fie on you! Do ye hold out the promise to me that I shall be raised up, even though generations have passed before me (without rising again)?" And they two seek Allah's aid, (and rebuke the son): "Woe to thee! Have faith! for the promise of Allah is true." But he says, "This is nothing but tales of the ancients!" |
| Pickthal | And whoso saith unto his parents: Fie upon you both! Do ye threaten me that I shall be brought forth (again) when generations before me have passed away? And they twain cry unto Allah for help (and say): Woe unto thee! Believe! Lo! the promise of Allah is true. But he saith: This is naught save fables of the men of old: |
| Arberry | But he who says to his father and his mother, 'Fie upon you! Do you promise me that I shall be brought forth, when already generations have passed away before me?' while they call upon God for succour -- 'Woe upon thee! Believe; surely God's promise is true'; then he says, 'This is naught but the fairy-tales of the ancients' -- |
| Shakir | And he who says to his parents: Fie on you! do you threaten me that I shall be brought forth when generations have already passed away before me? And they both call for Allah's aid: Woe to you! believe, surely the promise of Allah is true. But he says: This is nothing but stories of the ancients. |
| Sarwar | Such people will be subject to the punishment of God, which was also decreed for many human beings and jinn before them. These people are certainly lost. |
| Khalifa | Then there is the one who says to his parents, "Woe to you; are you telling me that (after death) I will come back to life? How come those who died before us never come back?" The parents would cry for GOD's help and say, "Woe to you; please believe! GOD's promise is the truth." He would say, "Tales from the past!" |
| Hilali/Khan | But he who says to his parents: "Fie upon you both! Do you hold out the promise to me that I shall be raised up (again) when generations before me have passed away (without rising)?" While they (father and mother) invoke Allah for help (and rebuke their son): "Woe to you! Believe! Verily, the Promise of Allah is true." But he says: "This is nothing but the tales of the ancient." |
| H/K/Saheeh | But one who says to his parents, "Uff to you; do you promise me that I will be brought forth [from the earth] when generations before me have already passed on [into oblivion]?" while they call to Allah for help [and to their son], "Woe to you! Believe! Indeed, the promise of Allah is truth." But he says, "This is not but legends of the former people" |
| Malik | But he who rebukes his parents and says: "Uff (as if to say, do not bother me)! Do you threaten me with a resurrection, whereas many a generations have passed before me and none has come back from among them?" And they both cry for Allah’s help and say: "Woe to you! Be a good believer. Surely the promise of Allah is true." But he replies: "This is nothing but tales of the ancients."[17] |
| QXP | And whoever says to his parents, "Shameful it is for both of you! Do you threaten me that I shall be brought forth again although so many generations have passed away before me?" And they both pray for Allah's help and say, "Alas for you! Believe! Behold, Allah's promise always comes true. But he replies, "All this is nothing but fables of the ancient." |
| Maulana Ali | And he who says to his parents: Fie on you! Do you threaten me that I shall be brought forth, when generations have passed away before me? And they both call for Allah’s aid: Woe to thee! Believe; surely the promise of Allah is true. But he says: This is nothing but stories of the ancients. |
| Free Minds | And the one who says to his parents: "Enough of you! Are you promising me that I will be resurrected, when the generations who died before me never came back?" While they both will implore God: "Woe to you; believe! For God's promise is the truth." He would Say: "This is nothing but tales from the past!" |
| Qaribullah | But he who says to his father and his mother, 'Fie on you! Do you promise me that I shall be brought forth, when entire generations have passed away before me? ' Yet they supplicate to Allah for help 'Woe to you! Believe, surely the promise of Allah is true. ' Then he says: 'This is nothing but fairytales of the ancients. ' |
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| George Sale | He who saith unto his parents, fie on you! Do ye promise me that I shall be taken forth from the grave, and restored to life; when many generations have passed away before me, and none of them have returned back? And his parents implore God's assistance, and say to their son, alas for thee! Believe: For the promise of God is true. But he answereth, this is no other than silly fables of the ancients. |
| JM Rodwell | But he who saith to his parents, "Fie on you both! Promise ye me that I shall be taken forth from the grave alive, when whole generations have already passed away before me?" But they both will implore the help of God, and say, "Alas for thee! Believe: for |
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| Asad | But [there is many a one] who says to his parents [whenever they try to imbue him with faith in God]: "Fie upon both of you! Do you promise me that I shall be brought forth [from the dead], although [so many] generations have passed away before me?" [Sc., "without any indication that anyone has been or will be resurrected". This parabolic "dialogue" is not only meant to illustrate the ever-recurring - and perhaps natural - conflict between older and younger generations, but also points to the transmission of religious ideas as the most important function of parenthood, and thus, in a wider sense, as the basic element of all social continuity.] And [while] they both pray for God's help [and say], "Alas for thee! For, behold, God's promise always comes true!" - he but answers, "All this is nothing but fables of ancient times!" |
| 46:18 اولئك الذين حق عليهم القول في امم قد خلت من قبلهم من الجن والانس انهم كانوا خاسرين |
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| Transliteration | Ola-ika allatheena haqqa AAalayhimu alqawlu fee umamin qad khalat min qablihim mina aljinni waal-insi innahum kanoo khasireena |
| Literal | Those are those who the word/opinion and belief became correct/true in nations (that) had passed/expired from before them from the Jinns and the human/mankind, that they truly were losers . |
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| Yusuf Ali | Such are they against whom is proved the sentence among the previous generations of Jinns and men, that have passed away; for they will be (utterly) lost. |
| Pickthal | Such are those on whom the Word concerning nations of the jinn and mankind which have passed away before them hath effect. Lo! they are the losers. |
| Arberry | such men are they against whom has been realized the Word concerning nations that passed away before them, men and jinn alike; they were losers. |
| Shakir | These are they against whom the word has proved true among nations of the jinn and the men that have already passed away before them; surely they are losers. |
| Sarwar | Everyone will have a position proportionate to the degree of his deeds. Finally, God will recompense them for their deeds and they will not be wronged. |
| Khalifa | Such are the ones stamped as disbelievers among every generation of jinns and humans; they are losers. |
| Hilali/Khan | They are those against whom the Word (of torment) is justified among the previous generations of jinns and mankind that have passed away. Verily! They are ever the losers. |
| H/K/Saheeh | Those are the ones upon whom the word has come into effect, [who will be] among nations which had passed on before them of jinn and men. Indeed, they [all] were losers. |
| Malik | Such are the people against whom the verdict of torment has proved true and they will be among the prior people of the jinns and the men that have passed away before them. Indeed they will be the losers.[18] |
| QXP | Such are the ones against whom the Word came to pass among the previous generations of the rural and the urban. Verily, they will be lost! |
| Maulana Ali | These are they against whom the word proves true, among nations of the jinn and the men that have passed away before them. Surely they are losers. |
| Free Minds | These are the ones against whom the retribution has been deserved in nations who had come before them of humans and Jinn; they are the losers. |
| Qaribullah | Such are they against whom the statement is realized concerning the nations of humans and jinn alike that passed away before them; they were the losers. |
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| George Sale | These are they whom the sentence passed on the nations which have been before them, of genii and of men, justly fitteth: They shall surely perish. |
| JM Rodwell | These are they in whom the sentence passed on the nations, djinn and men, who flourished before them, is made good. They shall surely perish. |
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| Asad | It is [such as] these upon whom the sentence [of doom] will fall due, together with the [other sinful] communities of invisible beings [See Appendix III.] and humans that have passed away before their time. Verily, they will be lost: |
| 46:19 ولكل درجات مما عملوا وليوفهم اعمالهم وهم لايظلمون |
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| Transliteration | Walikullin darajatun mimma AAamiloo waliyuwaffiyahum aAAmalahum wahum la yuthlamoona |
| Literal | And to each, steps/degrees from what they made/did , and to fulfill/complete (to) them their deeds, and they not be caused injustice to/oppressed. |
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| Yusuf Ali | And to all are (assigned) degrees according to the deeds which they (have done), and in order that (Allah) may recompense their deeds, and no injustice be done to them. |
| Pickthal | And for all there will be ranks from what they do, that He may pay them for their deeds; and they will not be wronged. |
| Arberry | All shall have their degrees, according to what they have wrought, and that He may pay them in full for their works, and they not being wronged. |
| Shakir | And for all are degrees according to what they did, and that He may pay them back fully their deeds and they shall not be wronged. |
| Sarwar | On the day when the disbelievers will be exposed to the fire, they will be told, "You have spent your happy days during your worldly life and enjoyed them. On this day you will suffer a humiliating torment for your unreasonably arrogant manners on earth and for the evil deeds which you have committed". |
| Khalifa | They all attain the ranks they have deserved, in accordance with their works. He will pay them for their works, without the least injustice. |
| Hilali/Khan | And for all, there will be degrees according to that which they did, that He (Allah) may recompense them in full for their deeds. And they will not be wronged. |
| H/K/Saheeh | And for all there are degrees [of reward and punishment] for what they have done, and [it is] so that He may fully compensate them for their deeds, and they will not be wronged. |
| Malik | All will be assigned in ranks, according to their deeds, so that He may reward them fully for what they have done and they shall not be wronged.[19] |
| QXP | And for all there will be ranks according to what they did that He may recompense their actions. And none shall be wronged. |
| Maulana Ali | And for all are degrees according to what they do, and that He may pay them for their deeds and they will not be wronged. |
| Free Minds | And to each will be degrees according to what they did, and He will recompense them and they will not be wronged. |
| Qaribullah | Each shall have their degrees, according to what they have done, so that He will recompense them for their works, and they shall not be wronged. |
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| George Sale | For every one is prepared a certain degree of happiness or misery, according to that which they shall have wrought; that God may recompense them for their works: And they shall not be treated unjustly. |
| JM Rodwell | And there are grades for all, according to their works, that God may repay them for their works; and they shall not be dealt with unfairly. |
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| Asad | for, [in the life to come,] all shall have their degrees in accordance with whatever [good or evil] they did: and so, [The particle li prefixed to the subsequent verb is evidently what the grammarians call a lam al-aqibah: i.e., not an indication of intent ("so that") but simply of a causal sequence, which is best rendered as "and", "and so", or "hence".] He will repay them in full for their doings, and none shall be wronged. |
| 46:20 ويوم يعرض الذين كفروا على النار اذهبتم طيباتكم في حياتكم الدنيا واستمتعتم بها فاليوم تجزون عذاب الهون بما كنتم تستكبرون في الارض بغير الحق وبما كنتم تفسقون |
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| Transliteration | Wayawma yuAAradu allatheena kafaroo AAala alnnari athhabtum tayyibatikum fee hayatikumu alddunya waistamtaAAtum biha faalyawma tujzawna AAathaba alhooni bima kuntum tastakbiroona fee al-ardi bighayri alhaqqi wabima kuntum tafsuqoona |
| Literal | And a day/time those who disbelieved be displayed/exhibited on (to) the fire : "You wiped off/eliminated your good (deeds) in your life the present/worldly life, and you lived long/enjoyed with it, so the day/today you are being reimbursed (the) torture (of) the humiliation/disgrace because (of) what you were being arrogant in the earth/Planet Earth without the right , and because (of) what you were debauching ." |
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| Yusuf Ali | And on the Day that the Unbelievers will be placed before the Fire, (It will be said to them): "Ye received your good things in the life of the world, and ye took your pleasure out of them: but today shall ye be recompensed with a Penalty of humiliation: for that ye were arrogant on earth without just cause, and that ye (ever) transgressed." |
| Pickthal | And on the day when those who disbelieve are exposed to the Fire (it will be said): Ye squandered your good things in the life of the world and sought comfort therein. Now this day ye are rewarded with the doom of ignominy because ye were disdainful in the land without a right, and because ye used to transgress. |
| Arberry | Upon the day when the unbelievers are exposed to the Fire: 'You dissipated your good things in your present life, and you took your enjoyment in them; therefore today you shall be recompensed with the chastisement of humiliation for that you waxed proud in the earth without right, and for your ungodliness. |
| Shakir | And on the day when those who disbelieve shall be brought before the fire: You did away with your good things in your life of the world and you enjoyed them for a while, so today you shall be rewarded with the punishment of abasement because you were unjustly proud in the land and because you transgressed. |
| Sarwar | We have advised the human being to be kind to his parents; his mother bore him with hardship and delivered him while suffering a great deal of pain. The period in which his mother bore and weaned him lasted for thirty months. When he grew-up to manhood and became forty years old, he then said, "Lord, inspire me to give You thanks for the bounties you have granted to me and my parents, and to act righteously to please You. Lord, make my offspring virtuous. Lord I turn to you in repentance; I am a Muslim". |
| Khalifa | The day will come when those who disbelieved will be introduced to the hellfire: "You have wasted the good chances given to you during your worldly life, and you rejoiced in them. Consequently, today you incur a shameful retribution as a requital for the arrogance you committed on earth without any basis, and for your evil works." |
| Hilali/Khan | On the Day when those who disbelieve (in the Oneness of Allah Islamic Monotheism) will be exposed to the Fire (it will be said): "You received your good things in the life of the world, and you took your pleasure therein. Now this Day you shall be recompensed with a torment of humiliation, because you were arrogant in the land without a right, and because you used to rebel and disobey (Allah). |
| H/K/Saheeh | And the Day those who disbelieved are exposed to the Fire [it will be said], "You exhausted your pleasures during your worldly life and enjoyed them, so this Day you will be awarded the punishment of [extreme] humiliation because you were arrogant upon the earth without right and because you were defiantly disobedient." |
| Malik | On that Day when the disbelievers will be brought before the fire, they will be told: "You squandered away your good things in your earthly life and you enjoyed them for a while. Today you shall be recompensed with a punishment of humiliation because you behaved with arrogance for which you had no right during your life on earth and because of the transgressions you committed."[20] |
| QXP | And on the Day when the deniers are exposed to the Fire, it will be said, "You squandered the good things in the life of the world and only sought immediate comfort. Now this Day you are rewarded with a humiliating |