| 57:1 سورة الحديد بسم الله الرحمن الرحيم ٛــــ سبح لله مافي السماوات والارض وهو العزيز الحكيم |
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| Transliteration | Sabbaha lillahi ma fee alssamawati waal-ardi wahuwa alAAazeezu alhakeemu |
| Literal | Praised/glorified to God what is in the skies/space and the earth/Planet Earth, and He is the glorious/mighty ,the wise/judicious. |
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| Yusuf Ali | Whatever is in the heavens and on earth,- let it declare the Praises and Glory of Allah: for He is the Exalted in Might, the Wise. |
| Pickthal | All that is in the heavens and the earth glorifieth Allah; and He is the Mighty, the Wise. |
| Arberry | All that is in the heavens and the earth magnifies God; He is the All-mighty, the All-wise. |
| Shakir | Whatever is in the heavens and the earth declares the glory of Allah, and He is the Mighty, the Wise. |
| Sarwar | All that is in the heavens and the earth glorify God. He is Majestic and All-wise. |
| Khalifa | Glorifying GOD is everything in the heavens and the earth. He is the Almighty, Most Wise. |
| Hilali/Khan | Whatsoever is in the heavens and the earth glorifies Allah, and He is the All-Mighty, All-Wise. |
| H/K/Saheeh | Whatever is in the heavens and earth exalts Allah, and He is the Exalted in Might, the Wise. |
| Malik | All that is in the heavens and the earth glorifies Allah, and He is the All-Mighty, the All-Wise.[1] |
| QXP | All things in the heavens and the earth are working relentlessly to fulfill the Divine Plan. And He is the Almighty, the Wise. |
| Maulana Ali | Whatever is in the heavens and the earth declares the glory of Allah, and He is the Mighty, the Wise. |
| Free Minds | Glorifying God is everything in the heavens and the Earth. He is the Noble, the Wise. |
| Qaribullah | All that is in the heavens and earth exalt Allah. He is the Almighty, the Wise. |
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| George Sale | Whatever is in heaven and earth singeth praise unto God; and He is mighty and wise. |
| JM Rodwell | ALL that is in the Heavens and in the Earth praiseth God, and He is the Mighty, the Wise! |
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| Asad | ALL THAT IS in the heavens and on earth extols God's limitless glory: for He alone is almighty, truly wise! |
| 57:2 له ملك السماوات والارض يحيي ويميت وهو على كل شئ قدير |
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| Transliteration | Lahu mulku alssamawati waal-ardi yuhyee wayumeetu wahuwa AAala kulli shay-in qadeerun |
| Literal | For Him (is) the skies'/space's and the earth's/Planet Earth's ownership/kingdom , He revives/makes alive, and He makes die, and He is on every thing capable/able . |
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| Yusuf Ali | To Him belongs the dominion of the heavens and the earth: It is He Who gives Life and Death; and He has Power over all things. |
| Pickthal | His is the Sovereignty of the heavens and the earth; He quickeneth and He giveth death; and He is Able to do all things. |
| Arberry | To Him belongs the Kingdom of the heavens and the earth; He gives life, and He makes to die, and He is powerful over everything. |
| Shakir | His is the kingdom of the heavens and the earth; He gives life and causes death; and He has power over all things. |
| Sarwar | To Him belongs the Kingdom of the heavens and the earth. He gives life and causes things to die. He has power over all things. |
| Khalifa | To Him belongs the kingship of the heavens and the earth. He controls life and death. He is Omnipotent. |
| Hilali/Khan | His is the kingdom of the heavens and the earth, It is He Who gives life and causes death; and He is Able to do all things. |
| H/K/Saheeh | His is the dominion of the heavens and earth. He gives life and causes death, and He is over all things competent. |
| Malik | To Him belongs the kingdom of the heavens and the earth; it is He Who gives life and causes death; and He has power over all things.[2] |
| QXP | Unto Him belongs the Dominion of the heavens and the earth. His are the Laws of life and death and He has Power over all things. |
| Maulana Ali | His is the kingdom of the heavens and the earth. He gives life and causes death; and He is Possessor of power over all things. |
| Free Minds | To Him is the kingship of the heavens and the Earth. He brings life and death. And He is capable of all things. |
| Qaribullah | To Him belongs the Kingdom in the heavens and earth. It is He who revives and causes to die, and He has power over all things. |
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| George Sale | His is the kingdom of heaven and earth; He giveth life, and He putteth to death; and He is almighty. |
| JM Rodwell | His the Kingdom of the Heavens and of the Earth; He maketh alive and killeth; and He hath power over all things! |
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| Asad | His is the dominion over the heavens and the earth; He grants life and deals death; and He has the power to will anything. |
| 57:3 هو الاول والاخر والظاهر والباطن وهو بكل شئ عليم |
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| Transliteration | Huwa al-awwalu waal-akhiru waalththahiru waalbatinu wahuwa bikulli shay-in AAaleemun |
| Literal | He is the first/beginning and the last/end, and the apparent/visible, and the hidden/inside, and He is with every thing knowledgeable. |
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| Yusuf Ali | He is the First and the Last, the Evident and the Immanent: and He has full knowledge of all things. |
| Pickthal | He is the First and the Last, and the Outward and the Inward; and He is Knower of all things. |
| Arberry | He is the First and the Last, the Outward and the Inward; He has knowledge of everything. |
| Shakir | He is the First and the Last and the Ascendant (over all) and the Knower of hidden things, and He is Cognizant of all things. |
| Sarwar | He is the First, the Last, the Manifest, and the Unseen and He knows all things. |
| Khalifa | He is the Alpha and the Omega. He is the Outermost and the Innermost. He is fully aware of all things. |
| Hilali/Khan | He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him). And He is the All-Knower of every thing. |
| H/K/Saheeh | He is the First and the Last, the Ascendant and the Intimate, and He is, of all things, Knowing. |
| Malik | He is the First and the Last, the Evident and the Immanent, and He has the knowledge of all things.[3] |
| QXP | He has no beginning and He has no ending. He is the Evident in His Attributes and the Hidden in His Person. And He is the Knower of all things. (Time and Space are His creation the totality of which is beyond the grasp of human intellect). |
| Maulana Ali | He is the First and the Last and the Manifest and the Hidden, and He is Knower of all things. |
| Free Minds | He is the First and the Last, the Evident and the Innermost. And He is fully aware of all things. |
| Qaribullah | He is the First and the Last, the Clear and the Hidden. He has knowledge of all things. |
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| George Sale | He is the first, and the last; the manifest, and the hidden: And He knoweth all things. |
| JM Rodwell | He is the first and the last; the Seen and the Hidden; and He knoweth all things! |
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| Asad | He is the First and the Last, [I.e., His Being is eternal, without anything preceding His existence and without anything outlasting its infinity: an interpretation given by the Prophet himself, as recorded in several well-authenticated Traditions. Thus, "time" itself - a concept beyond man's understanding - is but God's creation.] and the Outward as well as the Inward: [I.e., He is the transcendental Cause of all that exists and, at the same time, immanent in every phenomenon of His creation - cf. the oft-repeated Quranic phrase (e.g., in verse 5), "all things go back unto God [as their source]"; in the words of Tabari, "He is closer to everything than anything else could be". Another - perhaps supplementary - rendering could be, "He is the Evident as well as the Hidden", i.e., "His existence is evident (zahir) in the effects of His activity, whereas He Himself is not perceptible (ghayr mudrak) to our senses" (Zamakhshari).] and He has full knowledge of everything. |
| 57:4 هو الذي خلق السماوات والارض في ستة ايام ثم استوى على العرش يعلم مايلج في الارض ومايخرج منها وماينزل من السماء ومايعرج فيها وهو معكم اين ماكنتم والله بما تعملون بصير |
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| Transliteration | Huwa allathee khalaqa alssamawati waal-arda fee sittati ayyamin thumma istawa AAala alAAarshi yaAAlamu ma yaliju fee al-ardi wama yakhruju minha wama yanzilu mina alssama-i wama yaAAruju feeha wahuwa maAAakum ayna ma kuntum waAllahu bima taAAmaloona baseerun |
| Literal | He is who created the skies/space and the earth/Planet Earth in six days/times, then He aimed/tended to on the throne , He knows what enters/penetrates in the earth/Planet Earth, and what gets out/emerges from it, and what descends from the sky/space, and what ascends/climbs in it, and He is with you wherever you were, and God (is) with what you make/do seeing/ knowing . |
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| Yusuf Ali | He it is Who created the heavens and the earth in Six Days, and is moreover firmly established on the Throne (of Authority). He knows what enters within the earth and what comes forth out of it, what comes down from heaven and what mounts up to it. And He is with you wheresoever ye may be. And Allah sees well all that ye do. |
| Pickthal | He it is Who created the heavens and the earth in six Days; then He mounted the Throne. He knoweth all that entereth the earth and all that emergeth therefrom and all that cometh down from the sky and all that ascendeth therein; and He is with you wheresoever ye may be. And Allah is Seer of what ye do. |
| Arberry | It is He that created the heavens and the earth in six days then seated Himself upon the Throne. He knows what penetrates into the earth, and what comes forth from it, -- what comes down from heaven, and what goes up unto it. He is with you wherever you are; and God sees the things you do. |
| Shakir | He it is who created the heavens and the earth in six periods, and He is firm in power; He knows that which goes deep down into the earth and that which comes forth out of it, and that which comes down from the heaven and that which goes up into it, and He is with you wherever you are; and Allah sees what you do. |
| Sarwar | It is He who created the heavens and the earth in six days and then established His Dominion over the Throne. He knows whatever enters into the earth, what comes out of it, what descends from the sky, and what ascends to it. He is with you wherever you may be and He is Well Aware of what you do. |
| Khalifa | He is the One who created the heavens and the earth in six days, then assumed all authority. He knows everything that enters into the earth, and everything that comes out of it, and everything that comes down from the sky, and everything that climbs into it. He is with you wherever you may be. GOD is Seer of everything you do. |
| Hilali/Khan | He it is Who created the heavens and the earth in six Days and then Istawa (rose over) the Throne (in a manner that suits His Majesty). He knows what goes into the earth and what comes forth from it, what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) wheresoever you may be. And Allah is the All-Seer of what you do. |
| H/K/Saheeh | It is He who created the heavens and earth in six days and then established Himself above the Throne. He knows what penetrates into the earth and what emerges from it and what descends from the heaven and what ascends therein; and He is with you wherever you are. And Allah, of what you do, is Seeing. |
| Malik | It is He Who created the heavens and the earth in six periods, then firmly established Himself on the throne of authority. He knows all that enters the earth and all that emerges from it, all that comes down from Heaven and all that ascends to it; and He is with you wherever you are. Allah is aware of all your actions.[4] |
| QXP | He it is Who has created the heavens and the earth in six stages, and is established on the Throne of His Almightiness of Supreme Control. (7:54), (10:3), (13:2), (20:5), (25:59), (32:4), (57:4). He knows all that enters the earth and all that comes forth from it, and all that descends from the sky, and all that ascends therein. And He is with you wherever you may be. And Allah is Seer of what you do. |
| Maulana Ali | He it is Who created the heavens and the earth in six periods, and He is established on the Throne of Power. He knows that which goes down into the earth and that which comes forth out of it, and that which comes down from heaven and that which goes up to it. And He is with you wherever you are. And Allah is Seer of what you do. |
| Free Minds | He is the One who created the heavens and the Earth in six days, then He settled over the dominion. He knows everything that enters into the land, and everything that comes out of it, and everything that comes down from the sky, and everything that climbs into it. And He is with you wherever you may be. God is Seer of everything you do. |
| Qaribullah | He created the heavens and the earth in six days, and willed to the Throne. He knows what penetrates the earth and all that emerges from it; all that descends from heaven and all that ascends to it. He is with you wherever you are. Allah sees the things you do. |
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| George Sale | It is He who created the heavens and the earth in six days; and then ascended his throne. He knoweth that which entereth into the earth, and that which issueth out of the same; and that which descendeth from heaven, and that which ascendeth thereto: And He is with you, wheresoever ye be: For God seeth that which ye do. |
| JM Rodwell | It is He who in six days created the Heavens and the Earth, then ascended His throne. He knoweth that which entereth the earth, and that which goeth forth from it, and what cometh down from Heaven, and what mounteth up to it; and wherever ye are, He is wit |
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| Asad | He it is who has created the heavens and the earth in six aeons, and is established on the throne of His almightiness. [Cf. the identical phrase in 7:54 and the corresponding note.] He knows all that enters the earth, and all that comes out of it, as well as all that descends from the skies, and all that ascends to them. [See note on 34:2.] And He is with you wherever you may be; and God sees all that you do. |
| 57:5 له ملك السماوات والارض والى الله ترجع الامور |
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| Transliteration | Lahu mulku alssamawati waal-ardi wa-ila Allahi turjaAAu al-omooru |
| Literal | For Him (are) the skies'/space's and the earth's/Planet Earth's ownership/kingdom , and to God the matters/affairs are returned. |
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| Yusuf Ali | To Him belongs the dominion of the heavens and the earth: and all affairs are referred back to Allah. |
| Pickthal | His is the Sovereignty of the heavens and the earth, and unto Allah (all) things are brought back. |
| Arberry | To Him belongs the Kingdom of the heavens and the earth; and unto Him all matters are returned. |
| Shakir | His is the kingdom of the heavens and the earth; and to Allah are (all) affairs returned. |
| Sarwar | To Him belong the heavens and the earth and to Him all things return. |
| Khalifa | To Him belongs the kingship of the heavens and the earth. All matters are controlled by GOD. |
| Hilali/Khan | His is the kingdom of the heavens and the earth. And to Allah return all the matters (for decision). |
| H/K/Saheeh | His is the dominion of the heavens and earth. And to Allah are returned [all] matters. |
| Malik | To Him belongs the kingdom of the heavens and the earth, and all affairs go back to Allah for decision.[5] |
| QXP | Unto Him belongs the Kingdom of the Highs and the Lows, and unto Allah return all affairs. (His Laws determine the final outcome of all actions). |
| Maulana Ali | His is the kingdom of the heavens and the earth; and to Allah are (all) affairs returned. |
| Free Minds | To Him is the kingship of the heavens and the Earth, and to God all matters are returned. |
| Qaribullah | To Him belongs the Kingdom of the heavens and the earth. To Him all matters shall return. |
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| George Sale | His is the kindgom of heaven and earth; and unto God shall all things return. |
| JM Rodwell | His the kingdom of the Heavens and the Earth; and to God shall all things return! |
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| Asad | His is the dominion over the heavens and the earth; and all things go back unto God [as their source]. |
| 57:6 يولج الليل في النهار ويولج النهار في الليل وهو عليم بذات الصدور |
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| Transliteration | Yooliju allayla fee alnnahari wayooliju alnnahara fee allayi wahuwa AAaleemun bithati alssudoori |
| Literal | He makes the night to enter/penetrate in the daytime, and He makes the daytime to enter/penetrate in the night, and He is knowledgeable with of the chests (innermosts). |
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| Yusuf Ali | He merges Night into Day, and He merges Day into Night; and He has full knowledge of the secrets of (all) hearts. |
| Pickthal | He causeth the night to pass into the day, and He causeth the day to pass into the night, and He is knower of all that is in the breasts. |
| Arberry | He makes the night to enter into the day and makes the day to enter into the night. He knows the thoughts within the breasts. |
| Shakir | He causes the night to enter in upon the day, and causes the day to enter in upon the night, and He is Cognizant of what is in the hearts. |
| Sarwar | He causes night to enter into day and day into night. He knows best what all hearts contain. |
| Khalifa | He merges the night into the day, and merges the day into the night. He is fully aware of the innermost thoughts. |
| Hilali/Khan | He merges night into day (i.e. the decrease in the hours of the night is added into the hours of the day), and merges day into night (i.e. the decrease in the hours of the day is added into the hours of the night), and He has full knowledge of whatsoever is in the breasts. |
| H/K/Saheeh | He causes the night to enter the day and causes the day to enter the night, and he is Knowing of that within the breasts. |
| Malik | He causes the night to pass into the day and the day to pass into the night, and He has knowledge of the inmost secrets of your hearts.[6] |
| QXP | He merges the night into the day, and merges the day into the night. He is Knower of all that is in the hearts. |
| Maulana Ali | He causes the night to pass into the day, and causes the day to pass into the night. And He is Knower of what is in the hearts. |
| Free Minds | He merges the night into the day, and merges the day into the night. He is fully aware of what is inside the chests. |
| Qaribullah | He causes the night to enter into the day and the day to enter into the night. He has knowledge of the thoughts of the innermost of the chests. |
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| George Sale | He causeth the night to succeed the day, and He causeth the day to succeed the night; and He knoweth the innermost part of men's breasts. |
| JM Rodwell | He causeth the night to pass into the day, and He causeth the day to pass into the night: and He knoweth the very secrets of the bosom! |
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| Asad | He makes the night grow longer by shortening the day, and makes the day grow longer by shortening the night; and He has full knowledge of what is in the hearts [of men]. |
| 57:7 امنوا بالله ورسوله وانفقوا مما جعلكم مستخلفين فيه فالذين امنوا منكم وانفقوا لهم اجر كبير |
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| Transliteration | Aminoo biAllahi warasoolihi waanfiqoo mimma jaAAalakum mustakhlafeena feehi faallatheena amanoo minkum waanfaqoo lahum ajrun kabeerun |
| Literal | Believe by God and His messenger, and spend from what He made you successors in it, so those who believed from you, and they spent, for them (is) a great reimbursement. |
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| Yusuf Ali | Believe in Allah and His messenger, and spend (in charity) out of the (substance) whereof He has made you heirs. For, those of you who believe and spend (in charity),- for them is a great Reward. |
| Pickthal | Believe in Allah and His messenger, and spend of that whereof He hath made you trustees; and such of you as believe and spend (aright), theirs will be a great reward. |
| Arberry | Believe in God and His Messenger, and expend of that unto which He has made you successors. And those of you who believe and expend shall have a mighty wage. |
| Shakir | Believe in Allah and His Messenger, and spend out of what He has made you to be successors of; for those of you who believe and spend shall have a great reward. |
| Sarwar | Have faith in God and His Messenger and spend for His cause out of what is entrusted to you. Those who believe and spend for the cause of God will have a great reward. |
| Khalifa | Believe in GOD and His messenger, and give from what He has bestowed upon you. Those among you who believe and give (to charity) have deserved a great recompense. |
| Hilali/Khan | Believe in Allah and His Messenger (Muhammad SAW), and spend of that whereof He has made you trustees. And such of you as believe and spend (in Allahs Way), theirs will be a great reward. |
| H/K/Saheeh | Believe in Allah and His Messenger and spend out of that in which He has made you successors. For those who have believed among you and spent, there will be a great reward. |
| Malik | Believe in Allah and His Messenger and spend in charity out of what you have been made the inheritors of, for those of you who believe and spend in charity shall be richly rewarded.[7 ] |
| QXP | Believe in Allah and His Messenger. And spend of what He has made you trustees (your wealth and persons), on others. Those of you who believe and spend, theirs will be a Great Reward. |
| Maulana Ali | Believe in Allah and His Messenger, and spend of that whereof He has made you heirs. So those of you who believe and spend -- for them is a great reward. |
| Free Minds | Believe in God and His messenger, and spend from what He has made you successors to. Those among you who believe and spend have deserved a great recompense. |
| Qaribullah | Believe in Allah and His Messenger and spend (in charity) of that which He has made you successors. Whosoever of you believes and spends shall have a mighty wage. |
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| George Sale | Believe in God and his Apostle, and lay out in alms a part of the wealth whereof God hath made you inheritors: For unto such of you as believe, and bestow alms, shall be given a great reward. |
| JM Rodwell | Believe in God and his apostle, and bestow in alms of that whereof God hath made you heirs: for whoever among you believe and give alms-their's shall be a great recompense. |
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| Asad | BELIEVE in God and His Apostle, and spend on others out of that of which He has made you trustees: [Implying that all that man "possesses is but held in trust from God, since "all that is in the heavens and on earth belongs to Him", whereas man is allowed only its usufruct.] for, those of you who have attained to faith and who spend freely [in God's cause] shall have a great reward. |
| 57:8 ومالكم لاتؤمنون بالله والرسول يدعوكم لتؤمنوا بربكم وقد اخذ ميثقاكم ان كنتم مؤمنين |
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| Transliteration | Wama lakum la tu/minoona biAllahi waalrrasoolu yadAAookum litu/minoo birabbikum waqad akhatha meethaqakum in kuntum mu/mineena |
| Literal | And why not for you (is it that) you do not believe by God? And the messenger calls you to believe with your Lord, and He had taken your promise/covenant, if/when you were believing. |
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| Yusuf Ali | What cause have ye why ye should not believe in Allah?- and the Messenger invites you to believe in your Lord, and has indeed taken your Covenant, if ye are men of Faith. |
| Pickthal | What aileth you that ye believe not in Allah, when the messenger calleth you to believe in your Lord, and He hath already made a covenant with you, if ye are believers? |
| Arberry | How is it with you, that you believe not in God seeing that the Messenger is calling you to believe in your Lord, and He has taken compact with you, if you are believers? |
| Shakir | And what reason have you that you should not believe in Allah? And the Messenger calls on you that you may believe in your Lord, and indeed He has made a covenant with you if you are believers. |
| Sarwar | If you are true indeed to this covenant, why do you not believe in God, when His Messenger invites you to believe in your Lord with whom you have made a solemn covenant?. |
| Khalifa | Why should you not believe in GOD when the messenger is inviting you to believe in your Lord? He has taken a pledge from you, if you are believers. |
| Hilali/Khan | And what is the matter with you that you believe not in Allah! While the Messenger (Muhammad SAW) invites you to believe in your Lord (Allah), and He (Allah) has indeed taken your covenant, if you are real believers. |
| H/K/Saheeh | And why do you not believe in Allah while the Messenger invites you to believe in your Lord and He has taken your covenant, if you should [truly] be believers? |
| Malik | What is the matter with you that you do not believe in Allah, whereas the Messenger is inviting you to believe in your Lord, Who has indeed taken your covenant, if you are true men of faith?[8] |
| QXP | And what is amiss with you that keeps you from having conviction in Allah? And the Messenger invites you to believe in your own Sustainer and has indeed taken your pledge, if you are truly believers. |
| Maulana Ali | And what reason have you that you believe not in Allah? And the Messenger invites you to believe in your Lord, and He has indeed accepted your covenant, if you are believers. |
| Free Minds | Why should you not believe in God when the messenger is inviting you to believe in your Lord? And He has already taken a pledge from you, if you are believers. |
| Qaribullah | Why is it that you do not believe in Allah, when the Messenger calls on you to believe in your Lord, and He has made a covenant with you if you are believers? |
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| George Sale | And what aileth you, that ye believe not in God, when the Apostle inviteth you to believe in your Lord; and He hath received your covenant concerning this matter, if ye believe any proposition? |
| JM Rodwell | What hath come to you that ye believe not in God, although the apostle exhorteth you to believe in your Lord, and He hath accepted your alliance-if ye are true believers? |
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| Asad | And why should you not believe in God, seeing that the Apostle calls you to believe in [Him who is] your Sustainer, and [seeing that] He has taken a pledge from you? [God's "taking a pledge" is a metonymic allusion to the faculty of reason with which He has endowed man, and which ought to enable every sane person to grasp the evidence of God's existence by observing the effects of His creativeness in all nature and by paying heed to the teachings of His prophets (Zamakhshari). See in this connection 7:172 and the corresponding note.] [Why should you not believe in Him] if you are able to believe [in anything]? [Lit., "if you are believers": implying, according to Razi, "if you can believe in anything on the basis of sound evidence".] |
| 57:9 هو الذي ينزل على عبده ايات بينات ليخرجكم من الظلمات الى النور وان الله بكم لرؤوف رحيم |
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| Transliteration | Huwa allathee yunazzilu AAala AAabdihi ayatin bayyinatin liyukhrijakum mina alththulumati ila alnnoori wa-inna Allaha bikum laraoofun raheemun |
| Literal | He is who descends on His slave/worshipper verses/signs evidences, to bring you out from the darknesses to the light, and that truly God (is) with you merciful/compassionate (E), merciful. |
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| Yusuf Ali | He is the One Who sends to His Servant Manifest Signs, that He may lead you from the depths of Darkness into the Light and verily Allah is to you most kind and Merciful. |
| Pickthal | He it is Who sendeth down clear revelations unto His slave, that He may bring you forth from darkness unto light; and lo! for you, Allah is Full of Pity, Merciful. |
| Arberry | It is He who sends down upon His servant signs, clear signs, that He may bring you forth from the shadows into the light. Surely God is to you All-gentle, All-compassionate. |
| Shakir | He it is who sends down clear communications upon His servant, that he may bring you forth from utter darkness into light; and most surely Allah is Kind, Merciful to you. |
| Sarwar | It is He who sends illustrious revelations to His servant to take you out of darkness to light. God is Compassionate and All-merciful to you. |
| Khalifa | He is the One who sends down to His servant clear revelations, in order to lead you out of the darkness into the light. GOD is Compassionate towards you, Most Merciful. |
| Hilali/Khan | It is He Who sends down manifest Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) to His slave (Muhammad SAW) that He may bring you out from darkness into light. And verily, Allah is to you full of kindness, Most Merciful. |
| H/K/Saheeh | It is He who sends down upon His Servant [Muúammad] verses of clear evidence that He may bring you out from darknesses into the light. And indeed, Allah is to you Kind and Merciful. |
| Malik | He it is Who sends clear revelations to His servant, so that he may lead you from the depths of darkness into the light. Surely Allah is Most Kind and Most Merciful to you.[9] |
| QXP | He it is who sends down clear Revelations to His servant, to bring you out from the depths of darkness unto the splendorous Light. And behold, for you Allah is Compassionate, Merciful. |
| Maulana Ali | He it is Who sends down clear messages to His servant, that he may bring you forth from darkness into light. And surely Allah is Kind, Merciful to you. |
| Free Minds | He is the One who sends down to His servant clear revelations, to bring you out of the darkness into the light. God is Compassionate towards you, Merciful. |
| Qaribullah | It is He who sends down clear verses to His worshiper, so that He brings you out of the darkness into the light. Indeed, Allah is the Gentle, the Most Merciful to you. |
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| George Sale | It is He who hath sent down unto his servant evident signs, that He may lead you out of darkness into light; for God is compassionate and merciful unto you. |
| JM Rodwell | He it is who hath sent down clear tokens upon His servant, that He may bring you out of darkness into light; and truly, Kind, Merciful to you is God. |
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| Asad | It is He who bestows from on high clear messages unto [this] His servant, to lead you out of the deep darkness into the light: for, behold, God is most compassionate towards you, a dispenser of grace. |
| 57:10 ومالكم الا تنفقوا في سبيل الله ولله ميراث السماوات والارض لايستوي منكم من انفق من قبل الفتح وقاتل اولئك اعظم درجة من الذين انفقوا من بعد وقاتلوا وكلا وعد الله الحسني والله بما تعملون خبير |
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| Transliteration | Wama lakum alla tunfiqoo fee sabeeli Allahi walillahi meerathu alssamawati waal-ardi la yastawee minkum man anfaqa min qabli alfathi waqatala ola-ika aAAthamu darajatan mina allatheena anfaqoo min baAAdu waqataloo wakullan waAAada Allahu alhusna waAllahu bima taAAmaloona khabeerun |
| Literal | And why not for you (is it) that you do not spend in God's way/path ? And to God (are) the skies'/space's and the earth's/Planet Earth's inheritance, (it did) not become equal/alike, from you who spent from before the opening/victory and fought , those are a step/degree/stage greater than those who spent from after (the opening/victory) and they fought , and (to) each, God promised the best/goodness , and God (is) with what you make/do, expert/experienced. |
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| Yusuf Ali | And what cause have ye why ye should not spend in the cause of Allah?- For to Allah belongs the heritage of the heavens and the earth. Not equal among you are those who spent (freely) and fought, before the Victory, (with those who did so later). Those are higher in rank than those who spent (freely) and fought afterwards. But to all has Allah promised a goodly (reward). And Allah is well acquainted with all that ye do. |
| Pickthal | And what aileth you that ye spend not in the way of Allah when unto Allah belongeth the inheritance of the heavens and the earth? Those who spent and fought before the victory are not upon a level (with the rest of you). Such are greater in rank than those who spent and fought afterwards. Unto each hath Allah promised good. And Allah is Informed of what ye do. |
| Arberry | How is it with you, that you expend not in the way of God, and to God belongs the inheritance of the heavens and the earth? Not equal is he among you who spent, and who fought before the victory; those are mightier in rank than they who spent and fought afterwards; and unto each God has promised the reward most fair; and God is aware of the things you do. |
| Shakir | And what reason have you that you should not spend in Allah's way? And Allah's is the inheritance of the heavens and the earth, not alike among you are those who spent before the victory and fought (and those who did not): they are more exalted in rank than those who spent and fought afterwards; and Allah has promised good to all; and Allah is Aware of what you do. |
| Sarwar | Why do you not spend for the cause of God when to Him belongs the heritage of the heavens and the earth? Those who spend for the cause of God and fight before victory will have higher positions than those who spend for the cause of God and fight after victory. However, to both parties God has promised good rewards. God is Well Aware of what you do. |
| Khalifa | Why do you not spend in the cause of GOD, when GOD possesses all wealth in the heavens and the earth? Distinguished from the rest are those among you who spend before the victory and strive. They attain a greater rank than those who spend after the victory and strive. For each, GOD promises salvation. GOD is Cognizant of everything you do. |
| Hilali/Khan | And what is the matter with you that you spend not in the Cause of Allah? And to Allah belongs the heritage of the heavens and the earth. Not equal among you are those who spent and fought before the conquering (of Makkah) (with those among you who did so later). Such are higher in degree than those who spent and fought afterwards. But to all, Allah has promised the best (reward). And Allah is All-Aware of what you do. |
| H/K/Saheeh | And why do you not spend in the cause of Allah while to Allah belongs the heritage of the heavens and the earth? Not equal among you are those who spent before the conquest [of Makkah] and fought [and those who did so after it]. Those are greater in degree than they who spent afterwards and fought. But to all Allah has promised the best [reward]. And Allah, with what you do, is Acquainted. |
| Malik | What is the matter with you that you do not spend in the Way of Allah, whereas to Allah belongs the inheritance of the heavens and the earth? Those of you who spent and fought in the Cause of Allah before the victory, shall receive higher ranks of honor than the others who spent and fought thereafter. Yet Allah has promised you all a good reward, and Allah is aware of all your actions.[10] |
| QXP | And why should you not spend in the Cause of Allah when to Allah belongs the heritage of the heavens and the earth? Those who spend and fight before the victory are not at the same level as the rest of you. They have a greater rank than those who spend and fight after the victory. Unto each Allah has promised good. He is Aware of what you do. (55:62), (56:8-12). |
| Maulana Ali | And what reason have you that you spend not in Allah’s way? And Allah’s is the inheritance of the heavens and the earth. Those of you who spent before the Victory and fought are not on a level (with others). They are greater in rank than those who spent and fought afterwards. And Allah has promised good to all. And Allah is Aware of what you do. |
| Free Minds | And why do you not spend in the cause of God, when God possesses all wealth in the heavens and the Earth? Not equal among you are those who spent before the victory and fought. They attained a greater rank than those who spent after the victory and fought. And for each, God promises goodness. And God is Expert in everything you do. |
| Qaribullah | And why is it that you do not spend in the Way of Allah, when the inheritance of the heavens and earth belong to Allah alone? Those who spent before the victory and took part in the fighting are mightier in rank and are not equal to those who spent and fought thereafter. Yet, Allah has promised each a fine reward, and Allah is Aware of what you do. |
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| George Sale | And what aileth you, that ye contribute not of your substance for the defence of God's true religion? Since unto God appertaineth the inheritance of heaven and earth. Those among you who shall have contributed and fought in defence of the faith, before the taking of Mecca, shall not be held equal with those who shall contribute and fight for the same afterwards. These shall be superiour in degree unto those who shall contribute and fight for the propagation of the faith after the abovementioned success: But unto all hath God promised a most excellent reward; and God well knoweth that which ye do. |
| JM Rodwell | And what hath come to you that ye expend not for the cause of God? since the heritage of the Heavens and of the Earth is God's only! Those among you who contributed before the victory, and fought, shall be differently treated from certain others among you! |
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| Asad | And why should you not spend freely in the cause of God, seeing that God's [alone] is the heritage of the heavens and the earth? [I.e., "that to God belongs all that is...", etc.: see note on verse 7 above; also note on 15:23.] Not equal are those of you who spent and fought [in God's cause] before the Victory [and those who did not do so]: [I.e., before the conquest of Mecca in 8 H., when the Muslims were still weak and their future uncertain.] they are of a higher rank than those who would spend and fight [only] after it - although God has promised the ultimate good to all [who strive in His cause]. [The above principle applies, of course, to the relative merits of believers of all times who strive in God's cause before and/or after success has been achieved.] And God is aware of all that you do. |
| 57:11 من ذا الذي يقرض الله قرضا حسنا فيضاعفه له وله اجر كريم |
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| Transliteration | Man tha allathee yuqridu Allaha qardan hasanan fayudaAAifahu lahu walahu ajrun kareemun |
| Literal | Who that which lends/advances God a good/beautiful loan/advance, so He doubles/multiplies it for him, and for him (is a) generous reimbursement. |
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| Yusuf Ali | Who is he that will Loan to Allah a beautiful loan? for (Allah) will increase it manifold to his credit, and he will have (besides) a liberal Reward. |
| Pickthal | Who is he that will lend unto Allah a goodly loan, that He may double it for him and his may be a rich reward? |
| Arberry | Who is he that will lend to God a good loan, and He will multiply it for him, and his shall be a generous wage? |
| Shakir | Who is there that will offer to Allah a good gift so He will double it for him, and he shall have an excellent reward. |
| Sarwar | Whoever gives a virtuous loan to God will receive double from Him in addition to an honorable reward. |
| Khalifa | Who would like to loan GOD a loan of righteousness, to have it multiplied for him manifold, and end up with a generous recompense? |
| Hilali/Khan | Who is he that will lend to Allah a goodly loan, then (Allah) will increase it manifold to his credit (in repaying), and he will have (besides) a good reward (i.e. Paradise). |
| H/K/Saheeh | Who is it that would loan Allah a goodly loan so He will multiply it for him and he will have a noble reward? |
| Malik | Who is the one that will give to Allah a goodly loan, so that He may increase it manyfold to his credit and give him a liberal reward besides it.[11] |
| QXP | Who is it that will lend unto Allah a goodly loan that He may increase it manifold, and his may be a generous reward? |
| Maulana Ali | Who is he that will offer to Allah a good gift, so He will double it for him, and he will have a generous reward. |
| Free Minds | Who will lend God a loan of goodness, to have it multiplied for him manifold, and he will have a generous recompense? |
| Qaribullah | Who will lend a generous loan to Allah? He will multiply it for him and he shall receive a generous wage. |
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| George Sale | Who is he that will lend unto God an acceptable loan? For He will double the same unto him, and he shall receive moreover an honourable reward. |
| JM Rodwell | Who is he that will lend a generous loan to God? So will He double it to him, and he shall have a noble reward. |
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| Asad | WHO IS IT that will offer up unto God a goodly loan, which He will amply repay? [See note on the identical phrase in 2:245. In the present instance the meaning is apparently wider, applying to all that man may do selflessly, for the sake of God alone.] For, such [as do so] shall have a noble reward |
| 57:12 يوم ترى المؤمنين والمؤمنات يسعى نورهم بين ايديهم وبايمانهم بشراكم اليوم جنات تجري من تحتها الانهار خالدين فيها ذلك هو الفوز العظيم |
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| Transliteration | Yawma tara almu/mineena waalmu/minati yasAAa nooruhum bayna aydeehim wabi-aymanihim bushrakumu alyawma jannatun tajree min tahtiha al-anharu khalideena feeha thalika huwa alfawzu alAAatheemu |
| Literal | A day/time you see/understand the believers (M) and the believers (F), their light strives/hastens between their hands and at their rights ; your good news the day/today, (is) treed gardens/paradises the rivers/waterways flow from beneath it, immortally/eternally in it , that (is) the success/triumph , the great. |
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| Yusuf Ali | One Day shalt thou see the believing men and the believing women- how their Light runs forward before them and by their right hands: (their greeting will be): "Good News for you this Day! Gardens beneath which flow rivers! to dwell therein for aye! This is indeed the highest Achievement!" |
| Pickthal | On the day when thou (Muhammad) wilt see the believers, men and women, their light shining forth before them and on their right hands, (and wilt hear it said unto them): Glad news for you this day: Gardens underneath which rivers flow, wherein ye are immortal. That is the supreme triumph. |
| Arberry | Upon the day when thou seest the believers, men and women, their light running before them, and on their right hands. 'Good tidings for you today! Gardens underneath which rivers flow, therein to dwell for ever; that is indeed the mighty triumph.' |
| Shakir | On that day you will see the faithful men and the faithful women-- their light running before them and on their right hand-- good news for you today: gardens beneath which rivers flow, to abide therein, that is the grand achievement. |
| Sarwar | On the Day of Judgment you will see the believers with their light shining in front of them and to their right. They will be told, "Paradise wherein streams flow is the glad news for you today. You will live therein forever. This is the greatest triumph". |
| Khalifa | The day will come when you see the believing men and women with their lights radiating ahead of them and to their right. Good news is yours that, on that day, you will have gardens with flowing streams. You will abide therein forever. This is the great triumph. |
| Hilali/Khan | On the Day you shall see the believing men and the believing women their light running forward before them and by their right hands. Glad tidings for you this Day! Gardens under which rivers flow (Paradise), to dwell therein forever! Truly, this is the great success! |
| H/K/Saheeh | On the Day you see the believing men and believing women, their light proceeding before them and on their right, [it will be said], "Your good tidings today are [of] gardens beneath which rivers flow, wherein you will abide eternally." That is what is the great attainment. |
| Malik | On the Day of Judgment you shall see the true believing men and the believing women, with their light shining before them and on their right hands, and it will be said to them: "Rejoice today, you shall enter the gardens beneath which rivers flow, in which you shall live forever, and that is the highest achievement."[12] |
| QXP | On the Day when you will see the believing men and the believing women, their lights shining forth before them, blessing them, (it will be said) "A glad news for you this Day! Gardens beneath which flow rivers, to abide therein. This, this is the Supreme Triumph!" (57:9). |
| Maulana Ali | On that day thou wilt see the faithful men and the faithful women, their light gleaming before them and on their right hand. Good news for you this day! -- Gardens wherein rivers flow, to abide therein! That is the grand achievement. |
| Free Minds | The Day will come when you see the believing men and the believing women with their light radiating around them and to their right. "Good news is yours today, you will have paradises with flowing rivers, abiding therein. This is the great triumph!" |
| Qaribullah | The Day (will surely come) when you shall see believing men and women with their light running before them on their right hands, (it will be said to them): 'Glad tidings for you this Day. You shall live for ever in Gardens underneath which rivers flow! That is indeed the mighty triumph. |
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| George Sale | On a certain day, thou shalt see the true believers of both sexes: Their light shall run before them, and on their right hands; and it shall be said unto them, good tidings unto you this day: Gardens through which rivers flow; ye shall remain therein for ever. This will be great felicity. |
| JM Rodwell | One day thou shalt see the believers, men and women, with their light running before them, and on their right hand. The angels shall say to them, "Good tidings for you this day of gardens beneath whose shades the rivers flow, in which ye shall abide for ev |
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| Asad | on the Day when thou shalt see all believing men and believing women, with their light spreading rapidly before them and on their right, [See note on the expression ashab al-yamin ("those on the right hand") in 74:39. In many instances, the metaphor of "the right hand" or "right side" is used in the Quran to denote "righteousness" and, therefore, "blessedness", symbolized in the present context by the "light spreading rapidly" before and on the right side of the believers as a result of their "cognition of God, and their high morality, and their freedom from ignorance and blameworthy traits" (Razi).] [and with this welcome awaiting them:] "A glad tiding for you today: gardens through which running waters flow, therein to abide! This, this is the triumph supreme!" |
| 57:13 يوم يقول المنافقون والمنافقات للذين امنوا انظرونا نقتبس من نوركم قيل ارجعوا وراءكم فالتمسوا نورا فضرب بينهم بسور له باب باطنه فيه الرحمة وظاهره من قبله العذاب |
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| Transliteration | Yawma yaqoolu almunafiqoona waalmunafiqatu lillatheena amanoo onthuroona naqtabis min noorikum qeela irjiAAoo waraakum failtamisoo nooran faduriba baynahum bisoorin lahu babun batinuhu feehi alrrahmatu wathahiruhu min qibalihi alAAathabu |
| Literal | A day/time the hypocrites (M) and the hypocrites (F) say to those who believed: "Give us time we learn/benefit from your light." (It) is/was said: "Return behind you , so feel/seek a light." So it wasseparated between them with a fence/wall, for it (is) a door/entrance its interior/ secret in it (is) the mercy, and its exterior from its direction/front (is) the torture. |
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| Yusuf Ali | One Day will the Hypocrites- men and women - say to the Believers: "Wait for us! Let us borrow (a Light) from your Light!" It will be said: "Turn ye back to your rear! then seek a Light (where ye can)!" So a wall will be put up betwixt them, with a gate therein. Within it will be Mercy throughout, and without it, all alongside, will be (Wrath and) Punishment! |
| Pickthal | On the day when the hypocritical men and the hypocritical women will say unto those who believe: Look on us that we may borrow from your light! it will be said: Go back and seek for light! Then there will separate them a wall wherein is a gate, the inner side whereof containeth mercy, while the outer side thereof is toward the doom. |
| Arberry | Upon the day when the hypocrites, men and women, shall say to those who have believed, 'Wait for us, so that we may borrow your light!' It shall be said, 'Return you back behind, and seek for a light!' And a wall shall be set up between them, having a door in the inward whereof is mercy, and against the outward thereof is chastisement. |
| Shakir | On the day when the hypocritical men and the hypocritical women will say to those who believe: Wait for us, that we may have light from your light; it shall be said: Turn back and seek a light. Then separation would be brought about between them, with a wall having a door in it; (as for) the inside of it, there shall be mercy in it, and (as for) the outside of it, before it there shall be punishment. |
| Sarwar | On that day the hypocrites will say to the believers, "Please look at us so that we might benefit from your light." They will be told, "Go back and search for your own light." A barrier with a door will be placed between them. Inside it there will be mercy but outside of it there will be torment. |
| Khalifa | On that day, the hypocrite men and women will say to those who believed, "Please allow us to absorb some of your light." It will be said, "Go back behind you, and seek light." A barrier will be set up between them, whose gate separates mercy on the inner side, from retribution on the outer side. |
| Hilali/Khan | On the Day when the hypocrites men and women will say to the believers: "Wait for us! Let us get something from your light!" It will be said: "Go back to your rear! Then seek a light!" So a wall will be put up between them, with a gate therein. Inside it will be mercy, and outside it will be torment." |
| H/K/Saheeh | On the [same] Day the hypocrite men and hypocrite women will say to those who believed, "Wait for us that we may acquire some of your light." It will be said, "Go back behind you and seek light." And a wall will be placed between them with a door, its interior containing mercy, but on the outside of it is torment. |
| Malik | On that Day the hypocrite men and hypocrite women will say to the true believers: "Wait for us, that we may borrow some of your light." But they will be told: "Go away! Seek your light elsewhere." So a wall with a gate shall be set up between them. Inside there shall be mercy, and outside all along there shall be punishment of hell.[13] |
| QXP | On that Day the hypocrite men and the hypocrite women will say to the believers, "Wait, look on us. Let us borrow from your light!" It will be said, "Go back behind you and seek light." Then a barrier will be put up with a gate therein. On the inner side of it will be Grace, and on the outer side of it the doom. |
| Maulana Ali | On the day when the hypocrites, men and women, will say to those who believe: Wait for us, that we may borrow from your light. It will be said: Turn back and seek a light. Then a wall, with a door in it, will be raised between them. Within it shall be mercy, and outside of its chastisement. |
| Free Minds | On that Day, the hypocrite men and the hypocrite women will say to those who believed: "Wait for us! Let us absorb some of your light." It will be said: "Go back behind you, and seek light." So a barrier will be set up between them, whose gate separates mercy on the inner side, from retribution on the outer side. |
| Qaribullah | On that Day the hypocrites, both men and women, will say to the believers: 'Wait for us so that we can take from your light. ' But they will be answered: 'Go back and seek a light! ' And a wall with a door shall be between them. Inside it there is mercy, and outside will be the punishment. |
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| George Sale | On that day the hypocritical men and the hypocritical women shall say unto those who believe, stay for us, that we may borrow some of your light. It shall be answered, return back into the world, and seek light. And a high wall shall be set betwixt them, wherein shall be a gate, within which shall be mercy; and without it, overagainst the same, the torment of hell. |
| JM Rodwell | On that day the hypocrites, both men and women, shall say to those who believe, "Tarry for us, that we may kindle our light at yours." It shall be said, "Return ye back, and seek light for yourselves." But between them shall be set a wall with a gateway, w |
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| Asad | On that Day shall the hypocrites, both men and women, speak [thus] unto those who have attained to faith: [Meant here are, apparently, not only outright "hypocrites" (in the connotation given to this term in Western languages), but also people who, being shaky in their beliefs and uncertain in their moral convictions, are inclined to deceive themselves (see note on 29:11).] "Wait for us! Let us have a [ray of] light from your light!" [But] they will be told: "Turn back, and seek a light [of your own]!" [I.e., "you should have sought light while you lived on earth".] And thereupon a wall will be raised between them [and the believers], with a gate in it: within it will be grace and mercy, and against the outside thereof, suffering. [The stress on there being a gate in the wall separating true believers and hypocrites (or the weak of faith) points to the possibility of the latters' redemption: cf. the famous hadith quoted in note on 40:12. Mujahid (as quoted by Tabari) identifies the "wall" spoken of here with the "barrier" (hijab) mentioned in 7:46.] |
| 57:14 ينادونهم الم نكن معكم قالوا بلى ولكنكم فتنتم انفسكم وتربصتم وارتبتم وغرتكم الاماني حتى جاء امر الله وغركم بالله الغرور |
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| Transliteration | Yunadoonahum alam nakun maAAakum qaloo bala walakinnakum fatantum anfusakum watarabbastum wairtabtum wagharratkumu al-amaniyyu hatta jaa amru Allahi wagharrakum biAllahi algharooru |
| Literal | They call them: "Where we not being with you?" They said: "Yes/certainly and but you, you tested/misguided yourselves, and you waited/remained , and you became doubtful/suspicious, and the wishes/desires have deceived/tempted you until God's order/command came, and the deceit/temptation deceived/tempted you with God." |
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| Yusuf Ali | (Those without) will call out, "Were we not with you?" (The others) will reply, "True! but ye led yourselves into temptation; ye looked forward (to our ruin); ye doubted (Allah's Promise); and (your false) desires deceived you; until there issued the Command of Allah. And the Deceiver deceived you in respect of Allah. |
| Pickthal | They will cry unto them (saying): Were we not with you? They will say: Yea, verily; but ye tempted one another, and hesitated, and doubted, and vain desires beguiled you till the ordinance of Allah came to pass; and the deceiver deceived you concerning Allah; |
| Arberry | They shall be calling unto them, 'Were we not with you?' They shall say, 'Yes indeed; but you tempted yourselves, and you awaited, and you were in doubt, and fancies deluded you, until God's commandment came, and the Deluder deluded you concerning God. |
| Shakir | They will cry out to them: Were we not with you? They shall say: Yea! but you caused yourselves to fall into temptation, and you waited and doubted, and vain desires deceived you till the threatened punishment of Allah came, while the archdeceiver deceived you about Allah. |
| Sarwar | (Those outside) will call out, "Were we not with you?" (Those inside) will reply, "Yes, you were with us but you spent your life in disbelief and hypocrisy, wished death to (Muhammad), had doubts about his message and let your longings deceive you until the decree of God came to pass. The devil deceived you about the mercy of God. |
| Khalifa | They will call upon them, "Were we not with you?" They will answer, "Yes, but you cheated your souls, hesitated, doubted, and became misled by wishful thinking, until GOD's judgment came. You were diverted from GOD by illusions. |
| Hilali/Khan | (The hypocrites) will call the believers: "Were we not with you?" The believers will reply: "Yes! But you led yourselves into temptations, you looked forward for our destruction; you doubted (in Faith); and you were deceived by false desires, till the Command of Allah came to pass. And the chief deceiver (Satan) deceived you in respect of Allah." |
| H/K/Saheeh | The hypocrites will call to the believers, "Were we not with you?" They will say, "Yes, but you afflicted yourselves and awaited [misfortune for us] and doubted, and wishful thinking deluded you until there came the command of Allah. And the Deceiver deceived you concerning Allah. |
| Malik | They will call out to the believers, saying: "Were we not on your side?" "Yes," they will reply, "but you led yourselves into temptation, you wavered, you doubted, and were deceived by your vain desires until Allah’s command came, while the arch-deceiver (Satan) deceived you concerning Allah till the last moment."[14] |
| QXP | They will cry unto them, "Were we not with you?" The believers will answer, "Yes, verily - but you let your "Self" succumb to temptation. And you tempted one another, hesitated (watching which side was prevailing), and doubted (Allah's promise). And your fantasies misled you until there issued the Command of Allah. And indeed, the deceiver deceived you concerning Allah. (Deceiver = Desire). |
| Maulana Ali | They will cry out to them: Were we not with you? They will say: Yea, but you caused yourselves to fall into temptation, and you waited and doubted, and vain desires deceived you, till the threatened punishment of Allah came, and the arch-deceiver deceived you about Allah. |
| Free Minds | They will call upon them: "Were we not with you?" They will reply: "Yes, but you led yourselves into temptation, and you hesitated, and doubted, and became misled by wishful thinking, until God's judgment came. You were diverted from God by arrogance." |
| Qaribullah | They will call out to them, saying: 'Were we not with you? ' 'Yes, ' they will reply, 'but you tempted yourselves, you waited (for problems to befall the believers), and you doubted, and were deluded by your own fancies until the Command of Allah came, and the deluder (satan) deluded you concerning Allah. |
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| George Sale | The hypocrites shall call out unto the true believers, saying, were we not with you? They shall answer, yea; but ye seduced your own souls by your hypocrisy: And ye waited our ruin; and ye doubted concerning the faith; and your wishes deceived you, until the decree of God came, and ye died: And the deceiver deceived you concerning God. |
| JM Rodwell | On that day, therefore, no ransom shall be taken from you or from those who believe not:-your abode the fire!-This shall be your master! and wretched the journey thither! |
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| Asad | They [who will remain without] will call out to those [within], "Were we not with you?" - [to which] the others will answer: "So it was! But you allowed yourselves to succumb to temptation, [Sc., "by the prospect of worldly gains" or "by fear for your personal safety" - both of which characterize the half-hearted as well as the hypocrites.] and you were hesitant [in your faith], [Thus Ibn Zayd (quoted by Tabari), explaining the verb tarabbastum.] and you were doubtful [of resurrection]; and your wishful thinking beguiled you until God's command came to pass: [I.e., "until your death".] for, [indeed, your own] deceptive thoughts about God deluded you [See note on the last sentence of 31:33.] |
| 57:15 فاليوم لايؤخذ منكم فدية ولامن الذين كفروا ماواكم النار هي مولاكم وبئس المصير |
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| Transliteration | Faalyawma la yu/khathu minkum fidyatun wala mina allatheena kafaroo ma/wakumu alnnaru hiya mawlakum wabi/sa almaseeru |
| Literal | So the day/today no ransom/compensation (will) be taken from you, and nor from those who disbelieved, and your shelter/refuge (is) the fire , it is your guardian/ally , and how bad (is) the end/ destination? |
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| Yusuf Ali | "This Day shall no ransom be accepted of you, nor of those who rejected Allah." Your abode is the Fire: that is the proper place to claim you: and an evil refuge it is!" |
| Pickthal | So this day no ransom can be taken from you nor from those who disbelieved. Your home is the Fire; that is your patron, and a hapless journey's end. |
| Arberry | Therefore today no ransom shall be taken from you, neither from those who disbelieved. Your refuge is the Fire, that is your master -- an evil homecoming!' |
| Shakir | So today ransom shall not be accepted from you nor from those who disbelieved; your abode is the fire; it is your friend and evil is the resort. |
| Sarwar | So on this day no ransom will be accepted from you nor from the disbelievers. Your dwelling will be fire. It will be your friend and a terrible end". |
| Khalifa | "Therefore, today no ransom can be taken from you, nor from those who disbelieved. Your abode is the fire; it is your lord, and miserable abode." |
| Hilali/Khan | So this Day no ransom shall be taken from you (hypocrites), nor of those who disbelieved, (in the Oneness of Allah Islamic Monotheism). Your abode is the Fire, that is the proper place for you, and worst indeed is that destination. |
| H/K/Saheeh | So today no ransom will be taken from you or from those who disbelieved. Your refuge is the Fire. It is most worthy of you, and wretched is the destination. |
| Malik | They will be told, "Today no ransom shall be accepted from you, or from the unbelievers. Your abode is the fire: which you have justly earned, and it is an evil refuge."[15] |
| QXP | So this Day no ransom can be accepted from you, nor from the open rejecters. Your home is the Fire. That is your care taker and a miserable destination it is. |
| Maulana Ali | So this day no ransom will be accepted from you, nor from those who disbelieved. Your abode is the Fire; it is your patron and evil is the resort. |
| Free Minds | "This Day, no ransom can be taken from you, nor from those who disbelieved. Your abode is the Fire, it is your patron; what a miserable abode." |
| Qaribullah | Today no ransom shall be accepted from you or from the unbelievers. Your shelter is the Fire, that is your sponsor, the worst arrival! ' |
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| George Sale | This day, therefore, a ransom shall not be accepted of you, nor of those who have been unbelievers. Your abode shall be hell fire: This is what ye have deserved; and an unhappy journey shall it be thither! |
| JM Rodwell | Hath not the time come, for those who believe, to humble their hearts at the warning of God and at the truth which he hath sent down? and that they be not as those to whom the Scriptures were given heretofore, whose lifetime was prolonged, but whose hearts |
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| Asad | "And so, no ransom [l.e., belated repentance.] shall be accepted today from you, and neither from those who were [openly] bent on denying the truth. Your goal is the fire: it is your [only] refuge - [Lit., "your friend" (mawlakum) - i.e., "the only thing by which yoou may hope to be purified and redeemed": cf. the saying of the Prophet mentioned in note on 40:12; see also the last note on verse 13 above.] and how evil a journey's end!" |
| 57:16 الم يان للذين امنوا ان تخشع قلوبهم لذكر الله ومانزل من الحق ولايكونوا كالذين اوتوا الكتاب من قبل فطال عليهم الامد فقست قلوبهم وكثير منهم فاسقون |
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| Transliteration | Alam ya/ni lillatheena amanoo an takhshaAAa quloobuhum lithikri Allahi wama nazala mina alhaqqi wala yakoonoo kaallatheena ootoo alkitaba min qablu fatala AAalayhimu al-amadu faqasat quloobuhum wakatheerun minhum fasiqoona |
| Literal | Is it not time/did not time near to those who believed, that their hearts/minds submit/humble to God's remembrance/reminder, and what descended from the truth , and they not be as/like those who were given/brought The Book from before, so (it) became/lasted long on them the time, so their hearts/minds became cruel/hardened/merciless, and many of them (are) debauchers . |
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| Yusuf Ali | Has not the Time arrived for the Believers that their hearts in all humility should engage in the remembrance of Allah and of the Truth which has been revealed (to them), and that they should not become like those to whom was given Revelation aforetime, but long ages passed over them and their hearts grew hard? For many among them are rebellious transgressors. |
| Pickthal | Is not the time ripe for the hearts of those who believe to submit to Allah's reminder and to the truth which is revealed, that they become not as those who received the scripture of old but the term was prolonged for them and so their hearts were hardened, and many of them are evil-livers. |
| Arberry | Is it not time that the hearts of those who believe should be humbled to the Remembrance of God and the Truth which He has sent down, and that they should not be as those to whom the Book was given aforetime, and the term seemed over long to them, so that their hearts have become hard, and many of them are ungodly? |
| Shakir | Has not the time yet come for those who believe that their hearts should be humble for the remembrance of Allah and what has come down of the truth? And that they should not be like those who were given the Book before, but the time became prolonged to them, so their hearts hardened, and most of them are transgressors. |
| Sarwar | Is it not time for the hearts of the believers to become humbled by the remembrance of God and by the Truth which has been revealed so that they will not be like the followers of the Bible who lived before them and whose hearts have become hard like stone through the long years. Many of them are evil doers. |
| Khalifa | Is it not time for those who believed to open up their hearts for GOD's message, and the truth that is revealed herein? They should not be like the followers of previous scriptures whose hearts became hardened with time and, consequently, many of them turned wicked. |
| Hilali/Khan | Has not the time come for the hearts of those who believe (in the Oneness of Allah - Islamic Monotheism) to be affected by Allahs Reminder (this Quran), and that which has been revealed of the truth, lest they become as those who received the Scripture (the Taurat (Torah) and the Injeel (Gospel)) before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fasiqoon (rebellious, disobedient to Allah). |
| H/K/Saheeh | Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah and what has come down of the truth? And let them not be like those who were given the Scripture before, and a long period passed over them, so their hearts hardened; and many of them are defiantly disobedient. |
| Malik | Has not the time arrived for the believers to submit with fervent hearts to Allah’s warning and to the truth He has revealed, so that they may not become like those who were given the Book before this, even though their term was prolonged for them but their hearts became hardened? Today most among them are transgressors.[16] |
| QXP | Is it not time for the believers that their hearts feel humble at the remembrance of Allah and the Truth which has been revealed? Become not like those who were given the Scripture before, and whose hearts were hardened with time. And so, a great many of them have drifted away from Truth. |
| Maulana Ali | Has not the time yet come for the believers that their hearts should be humble for the remembrance of Allah and the Truth that is revealed, and (that) they should not be like those who were given the Book before, but time was prolonged for them, so their hearts hardened. And most of them are transgressors. |
| Free Minds | Has not the time come for those who believed to open up their hearts for the remembrance of God, and the truth that is revealed herein? And they should not be like those who were given the Scripture before, and the waiting became long for them, so their hearts became hardened, and many of them were wicked. |
| Qaribullah | Is it not time that the hearts of the believers be humbled to the Remembrance of Allah and the truth which He has sent down? They should not be like those who were given the Book before this, whose time became very long so that their hearts became hardened. Many of them were impious. |
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| George Sale | Is not the time yet come unto those who believe, that their hearts should humbly submit to the admonition of God, and to that truth which hath been revealed; and that they be not as those unto whom the scripture was given heretofore, and to whom the time of forbearance was prolonged, but their hearts were hardened, and many of them were wicked doers? |
| JM Rodwell | Know that God quickeneth the earth after its death! Now have we made these signs clear to you, that ye may understand. |
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| Asad | IS IT NOT time that the hearts of all who have attained to faith should feel humble at the remembrance of God and of all the truth that has been bestowed [on them] from on high, [I.e., "Should not the remembrance of God and His revelation make them humble rather than proud?" This is an emphatic warning against all smugness, self-righteousness and false pride at having "attained to faith" - a failing which only too often attains to such as consider themselves "pious".] lest they become like those who were granted revelation aforetime, [This is apparently an allusion to the spiritually arrogant among the Jews, who regard themselves as "God's chosen people" and, therefore, as predestined for His acceptance.] and whose hearts have hardened with the passing of time so that many of them are [now] depraved? [I.e., so that now they act contrary to the ethical precepts of their religion: implying that the purpose of all true faith is to make man humble and God-conscious rather than self-satisfied, and that a loss of that spiritual humility invariably results in moral degeneration.] |
| 57:17 اعلموا ان الله يحيي الارض بعد موتها قد بينا لكم الايات لعلكم تعقلون |
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| Transliteration | IAAlamoo anna Allaha yuhyee al-arda baAAda mawtiha qad bayyanna lakumu al-ayati laAAallakum taAAqiloona |
| Literal | Know that God revives/makes alive the earth/Planet Earth after its death/lifelessness, We had clarified/explained for you the verses/evidences , maybe/perhaps you reason/comprehend. |
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| Yusuf Ali | Know ye (all) that Allah giveth life to the earth after its death! already have We shown the Signs plainly to you, that ye may learn wisdom. |
| Pickthal | Know that Allah quickeneth the earth after its death. We have made clear Our revelations for you, that haply ye may understand. |
| Arberry | Know that God revives the earth after it was dead. We have indeed made clear for you the signs, that haply you will understand. |
| Shakir | Know that Allah gives life to the earth after its death; indeed, We have made the communications clear to you that you may understand. |
| Sarwar | Know that God brings the dead earth back to life. We have explained Our revelations to you so that you may perhaps have understanding. |
| Khalifa | Know that GOD revives the land after it had died. We thus explain the revelations for you, that you may understand. |
| Hilali/Khan | Know that Allah gives life to the earth after its death! Indeed We have made clear the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) to you, if you but understand. |
| H/K/Saheeh | Know that Allah gives life to the earth after its lifelessness. We have made clear to you the signs; perhaps you will understand. |
| Malik | You should know that Allah restores the earth to life after its death. We have spelled out Our revelations for you, so that you may understand.[17] |
| QXP | Know that Allah gives life to the land after it has been dead. For you We have indeed made Our Messages clear so that you might use your intellect. |
| Maulana Ali | Know that Allah gives life to the earth after its death. Indeed, We have made the signs clear for you that you may understand. |
| Free Minds | Know that God revives the land after it had died. We have made clear to you the signs, perhaps you may understand. |
| Qaribullah | Know that Allah revives the earth after it was dead. We have made plain to you the signs in order that you understand. |
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| George Sale | Know that God quickeneth the earth, after it hath been dead. Now have We distinctly declared our signs unto you, that ye may understand. |
| JM Rodwell | Verily, they who give alms, both men and women, and they who lend a generous loan to God,-doubled shall it be to them-and they shall have a noble recompense. |
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| Asad | [But] know that God gives life to the earth after it has been lifeless! [According to most of the commentators - and, particularly, Zamakhshari, Razi and Ibn Kathir - this is a parabolic allusion to the effect of a re-awakening of God-consciousness in hearts that had become deadened by self-satisfaction and false pride.] We have indeed made Our messages clear unto you, so that you might use your reason. |
| 57:18 ان المصدقين والمصدقات واقرضوا الله قرضا حسنا يضاعف لهم ولهم اجر كريم |
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| Transliteration | Inna almussaddiqeena waalmussaddiqati waaqradoo Allaha qardan hasanan yudaAAafu lahum walahum ajrun kareemun |
| Literal | That truly the charity givers (M) and the charity givers (F) , and (if) they lent/advanced God a good/beautiful loan/ advance, (it) be doubled/multiplied for them, and for them (is) an honoured/generous reimbursement . |
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| Yusuf Ali | For those who give in Charity, men and women, and loan to Allah a Beautiful Loan, it shall be increased manifold (to their credit), and they shall have (besides) a liberal reward. |
| Pickthal | Lo! those who give alms, both men and women, and lend unto Allah a goodly loan, it will be doubled for them, and theirs will be a rich reward. |
| Arberry | Surely those, the men and the women, who make freewill offerings and have lent to God a good loan, it shall be multiplied for them, and theirs shall be a generous wage. |
| Shakir | Surely (as for) the charitable men and the charitable women and (those who) set apart for Allah a goodly portion, it shall be doubled for them and they shall have a noble reward. |
| Sarwar | The charitable men and women who give a virtuous loan to God will receive double from Him in addition to their honorable reward. |
| Khalifa | Surely, the charitable men and women, have loaned GOD a loan of goodness. They will receive their reward multiplied manifold; they have deserved a generous recompense. |
| Hilali/Khan | Verily, those who give Sadaqat (i.e. Zakat and alms, etc.), men and women, and lend to Allah a goodly loan, it shall be increased manifold (to their credit), and theirs shall be an honourable good reward (i.e. Paradise). |
| H/K/Saheeh | Indeed, the men who practice charity and the women who practice charity and [they who] have loaned Allah a goodly loan it will be multiplied for them, and they will have a noble reward. |
| Malik | Surely the charitable men and the charitable women, and those who give a goodly loan to Allah, shall be repaid manyfold, and also be given a liberal reward besides it.[18] |
| QXP | Behold, the men and women who stand true to their proclamations of belief and lend a goodly loan to Allah, they will be repaid manifold. And theirs will be a generous reward. |
| Maulana Ali | The men who give in charity and the women who give in charity and set apart for Allah a goodly portion, it will be doubled for them, and their’s is a generous reward. |
| Free Minds | Surely, the charitable men and charitable women, who have loaned God a loan of goodness, He will multiply their reward, and they will have a generous recompense. |
| Qaribullah | Indeed, those who give in charity, be they men or women, and those who lend a good loan to Allah, shall be repaid in multiples. They shall receive a generous wage. |
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| George Sale | Verily as to the almsgivers, both men and women, and those who lend unto God an acceptable loan, He will double the same unto them; and they shall moreover receive an honourable reward. |
| JM Rodwell | And they who believed in God and his apostle are the men of truth, and the witnesses in the presence of their Lord; They shall have their recompense and their light: But as for the infidels, and those who give the lie to our signs, these shall be the inmat |
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| Asad | Verily, as for the men and women who accept the truth as true [Or: "who give in charity" - depending on the vocalization of the consonants sad and dal. In view of the sequence, the sense given in my rendering seems preferable (and is, indeed, stressed by Zamakhshari), although in the reading of Hafs ibn Sulayman al-Asadi, on which this translation is based, the relevant nouns appear in the spelling mussaddiqin and mussaddiqat, "men and women who give in charity".] and who [thus] offer up unto God a goodly loan, they will be amply repaid, [See verse 11 above.] and shall have a noble reward [in the life to come]. |
| 57:19 والذين امنوا بالله ورسله اولئك هم الصديقون والشهداء عند ربهم لهم اجرهم ونورهم والذين كفروا وكذبوا باياتنا اولئك اصحاب الجحيم |
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| Transliteration | Waallatheena amanoo biAllahi warusulihi ola-ika humu alssiddeeqoona waalshshuhadao AAinda rabbihim lahum ajruhum wanooruhum waallatheena kafaroo wakaththaboo bi-ayatina ola-ika as-habu aljaheemi |
| Literal | And those who believed by God and His messengers, those they are always very truthful, and the witnesses/ estifiers/present/(martyrs) at their Lord, for them (is) their reimbursement and their light, and those who disbelieved and lied/denied/falsified with Our verses/evidences , those are the Hells' owners/company/friends. |
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| Yusuf Ali | And those who believe in Allah and His messengers- they are the Sincere (lovers of Truth), and the witnesses (who testify), in the eyes of their Lord: They shall have their Reward and their Light. But those who reject Allah and deny Our Signs,- they are the Companions of Hell-Fire. |
| Pickthal | And those who believe in Allah and His messengers, they are the loyal, and the martyrs are with their Lord; they have their reward and their light; while as for those who disbelieve and deny Our revelations, they are owners of hell-fire. |
| Arberry | And those who believe in God and His Messengers -- they are the just men and the martyrs in their Lord's sight; they have their wage, and their light. But the unbelievers, who have cried lies to Our signs, they are the inhabitants of Hell. |
| Shakir | And (as for) those who believe in Allah and His messengers, these it is that are the truthful and the faithful ones in the sight of their Lord: they shall have their reward and their light, and (as for) those who disbelieve and reject Our communications, these are the inmates of the hell. |
| Sarwar | Those who believe in God and His Messenger are the truthful ones and are witness (to the deeds of others) before their Lord. They will have their reward and their light. Those who disbelieve and reject Our revelations shall be the dwellers of hell. |
| Khalifa | Those who believed in GOD and His messengers are the saints and martyrs. Reserved for them at their Lord are their rewards and their light. As for those who disbelieved and rejected our revelations, they have incurred Hell. |
| Hilali/Khan | And those who believe in (the Oneness of) Allah and His Messengers, they are the Siddiqoon (i.e. those followers of the Prophets who were first and foremost to believe in them), and the martyrs with their Lord, they shall have their reward and their light. But those who disbelieve (in the Oneness of Allah - Islamic Monotheism) and deny Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they shall be the dwellers of the blazing Fire. |
| H/K/Saheeh | And those who have believed in Allah and His messengers those are [in the ranks of] the supporters of truth and the martyrs, with their Lord. For them is their reward and their light. But those who have disbelieved and denied Our verses those are the companions of Hellfire. |
| Malik | Those who believe in Allah and His Messenger, they are the truthful and the true witnesses in the sight of their Lord; they shall have their reward and their light. But those who disbelieve and reject Our revelations; they shall be the inmates of hellfire.[19] |
| QXP | For, those who (thus) believe in Allah and His Messengers, it is they - they who are indeed true, and they who are the witnesses to (the Glory of) their Lord. For them is their reward and their light. But, those who openly reject Our Messages and those who deny them in practice - it is they who will be companions of the Insurmountable Barrier (that bars their "Self" from developing). |
| Maulana Ali | And those who believe in Allah and His messengers, they are the truthful and the faithful ones with their Lord. They have their reward and their light. And those who disbelieve and reject Our messages, they are the inmates of hell. |
| Free Minds | And those who believed in God and His messengers are the truthful ones. And the martyrs at their Lord will have their reward and their light. As for those who disbelieved and rejected Our revelations, they are the dwellers of Hell. |
| Qaribullah | Those who believe in Allah and His Messengers are the sincere and the martyrs before their Lord, they shall have their reward and their light. But those that disbelieve and belied Our verses are the inhabitants of Gehenna (Hell). |
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| George Sale | And they who believe in God and his Apostles, these are the men of veracity, and the witnesses in the presence of their Lord: They shall have their reward, and their light. But as to those who believe not, and accuse our signs of falsehood, they shall be the companions of hell. |
| JM Rodwell | Know ye that this world's life is only a sport, and pastime, and show, and a cause of vainglory among you! And the multiplying of riches and children is like the plants which spring up after rain-Their growth rejoiceth the husband-man; then they wither awa |
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| Asad | For, they who have attained to faith in God and His Apostle - it is they, they who uphold the truth, and they who bear witness [thereto] before God: [I.e., by their readiness for any sacrifice.] [and so] they shall have their reward and their light! But as for those who are bent on denying the truth and on giving the lie to Our messages - it is they who are destined for the blazing fire! |