| 6:1 سورة الانعام بسم الله الرحمن الرحيم الحمد لله الذي خلق السماوات والارض وجعل الظلمات والنور ثم الذين كفروا بربهم يعدلون |
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| Transliteration | Alhamdu lillahi allathee khalaqa alssamawati waal-arda wajaAAala alththulumati waalnnoora thumma allatheena kafaroo birabbihim yaAAdiloona |
| Literal | The praise/gratitude (is) to God, who created the skies/space and the earth/Planet Earth, and He made/created the darknesses and the light, then those who disbelieved with their Lord make equals (to Him). |
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| Yusuf Ali | Praise be Allah, Who created the heavens and the earth, and made the darkness and the light. Yet those who reject Faith hold (others) as equal, with their Guardian-Lord. |
| Pickthal | Praise be to Allah, Who hath created the heavens and the earth, and hath appointed darkness and light. Yet those who disbelieve ascribe rivals unto their Lord. |
| Arberry | Praise belongs to God who created the heavens and the earth and appointed the shadows and light; then the unbelievers ascribe equals to their Lord. |
| Shakir | All praise is due to Allah, Who created the heavens and the earth and made the darkness and the light; yet those who disbelieve set up equals with their Lord. |
| Sarwar | Only God Who has created the heavens, the earth, darkness, and light deserves all praise. The disbelievers consider other things equal to Him. |
| Khalifa | Praise be to GOD, who created the heavens and the earth, and made the darkness and the light. Yet, those who disbelieve in their Lord continue to deviate. |
| Hilali/Khan | All praises and thanks be to Allah, Who (Alone) created the heavens and the earth, and originated the darkness and the light, yet those who disbelieve hold others as equal with their Lord. |
| H/K/Saheeh | [All] praise is [due] to Allah, who created the heavens and the earth and made the darkness and the light. Then those who disbelieve equate [others] with their Lord. |
| Malik | All praise be to Allah, the One Who has created the heavens and the earth and made the darkness and the light; yet the unbelievers set up equal partners with their Lord.[1] |
| QXP | All Praise in word and action belongs to Allah, Who created the heavens and the earth, and appointed darkness and light. (All things in the Universe witness and manifest His Glory). Yet those who reject the Truth, hold others as equal with their Sustainer. |
| Maulana Ali | Praise be to Allah, Who created the heavens and the earth, and made darkness and light. Yet those who disbelieve set up equals to their Lord. |
| Free Minds | Praise be to God who created the heavens and the Earth, and Who made darkness and light; yet those who have rejected their Lord continue to deviate. |
| Qaribullah | Praise is due to Allah, who has created the heavens and the earth and made darkness and light. Yet the unbelievers make (others) equal with their Lord. |
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| George Sale | Praise be unto God, who hath created the heavens and the earth, and hath ordained the darkness and the light; nevertheless they who believe not in the Lord, equalize other gods with him. |
| JM Rodwell | PRAISE be to God, who hath created the Heavens and the Earth, and ordained the darkness and the light! Yet unto their Lord do the infidels give peers! |
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| Asad | ALL PRAISE is due to God, who has created the heavens and the earth, and brought into being deep darkness as well as light:' and yet, those who are bent on denying the truth regard other powers as their Sustainer's equals! |
| 6:2 هو الذي خلقكم من طين ثم قضى اجلا واجل مسمى عنده ثم انتم تمترون |
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| Transliteration | Huwa allathee khalaqakum min teenin thumma qada ajalan waajalun musamman AAindahu thumma antum tamtaroona |
| Literal | He is who created you from mud/clay , then He passed judgment/ordered a term/time, and (a) term/time identified (specified) at Him, then you are arguing/doubting. |
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| Yusuf Ali | He it is created you from clay, and then decreed a stated term (for you). And there is in His presence another determined term; yet ye doubt within yourselves! |
| Pickthal | He it is Who hath created you from clay, and hath decreed a term for you. A term is fixed with Him. Yet still ye doubt! |
| Arberry | It is He who created you of clay, then determined a term and a term is stated with Him; yet thereafter you doubt. |
| Shakir | He it is Who created you from clay, then He decreed a term; and there is a term named with Him; still you doubt. |
| Sarwar | It is He who has created you from clay to live for a life-time and the span of your life is only known to Him. You are still suspicious! |
| Khalifa | He is the One who created you from mud, then predetermined your life span, a life span that is known only to Him. Yet, you continue to doubt. |
| Hilali/Khan | He it is Who has created you from clay, and then has decreed a stated term (for you to die). And there is with Him another determined term (for you to be resurrected), yet you doubt (in the Resurrection). |
| H/K/Saheeh | It is He who created you from clay and then decreed a term and a specified time [known] to Him; then [still] you are in dispute. |
| Malik | He is the One Who has created you from clay, then decreed a fixed term of life and set a deadline for you Himself; yet you go on doubting![2] |
| QXP | He is the One Who created you from inorganic matter, and decreed a term for you humans, a term known to Him. It is determined according to His Laws, for individuals (3:144), (56:60) and nations (7:34), (10:49), (13:38). Yet you keep doubting and arguing about Him. |
| Maulana Ali | He it is Who created you from clay, then He decreed a term. And there is a term named with Him; still you doubt. |
| Free Minds | He is the One who created you from clay, then decreed a fixed time period for you; a time only known by Him. Yet you still deny. |
| Qaribullah | It is He who has created you from clay. He has decreed a term for you and another one set with Him. Yet you are still in doubt. |
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| George Sale | It is He who hath created you of clay; and then decreed the term of your lives; and the prefixed term is with him: Yet do ye doubt thereof. |
| JM Rodwell | He it is who created you of clay then decreed the term of your life: and with Him is another prefixed term for the resurrection. Yet have ye doubts thereof! |
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| Asad | He it is who has created you out of clay, and then has decreed a term [for you] - a term known [only] to him.' And yet you doubt - |
| 6:3 وهو الله في السماوات وفي الارض يعلم سركم وجهركم ويعلم ماتكسبون |
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| Transliteration | Wahuwa Allahu fee alssamawati wafee al-ardi yaAAlamu sirrakum wajahrakum wayaAAlamu ma taksiboona |
| Literal | And He is God in the skies/space and in the earth/Planet Earth, He knows your secret and your publicized ,and He knows what you gain/acquire. |
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| Yusuf Ali | And He is Allah in the heavens and on earth. He knoweth what ye hide, and what ye reveal, and He knoweth the (recompense) which ye earn (by your deeds). |
| Pickthal | He is Allah in the heavens and in the earth. He knoweth both your secret and your utterance, and He knoweth what ye earn. |
| Arberry | He is God in the heavens and the earth; He knows your secrets, and what you publish, and He knows what you are earning. |
| Shakir | And He is Allah in the heavens and in the earth; He knows your secret (thoughts) and your open (words), and He knows what you earn. |
| Sarwar | He is God of the heavens and the earth and He knows whatever you conceal, reveal, or gain. |
| Khalifa | He is the one GOD in the heavens and the earth. He knows your secrets and your declarations, and He knows everything you earn. |
| Hilali/Khan | And He is Allah (to be worshipped Alone) in the heavens and on the earth, He knows what you conceal and what you reveal, and He knows what you earn (good or bad). |
| H/K/Saheeh | And He is Allah, [the only deity] in the heavens and the earth. He knows your secret and what you make public, and He knows that which you earn. |
| Malik | He is the same One Allah in both the heavens and the earth. He knows what you conceal, what you reveal and what you do.[3] |
| QXP | He is Allah in the heavens and in the earth. He knows all that you keep secret as well as all that you do openly. |
| Maulana Ali | And He is Allah in the heavens and in the earth. He knows your secret (thoughts) and your open (words), and He knows what you earn. |
| Free Minds | And He is God in the heavens and the Earth. He knows your secrets and what you reveal; and He knows what you earn. |
| Qaribullah | He is Allah in the heavens and earth. He has knowledge of all that you hide and all that you reveal. He knows what you earn. |
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| George Sale | He is God in heaven and in earth; He knoweth what ye keep secret, and what ye publish, and knoweth what ye deserve. |
| JM Rodwell | And He is God in the Heavens and on the Earth! He knoweth your secrets and your disclosures! and He knoweth what ye deserve. |
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| Asad | although He is God in the heavens and on earth, knowing all that you keep secret as well as all that you do openly, and knowing what you deserve. |
| 6:4 وما تاتيهم من اية من ايات ربهم الا كانوا عنها معرضين |
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| Transliteration | Wama ta/teehim min ayatin min ayati rabbihim illa kanoo AAanha muAArideena |
| Literal | And no verse/evidence from their Lord's verses/evidences comes to them except they were from it objecting/opposing. |
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| Yusuf Ali | But never did a single one of the signs of their Lord reach them, but they turned away therefrom. |
| Pickthal | Never came there unto them a revelation of the revelations of Allah but they did turn away from it. |
| Arberry | Not a sign of their Lord comes to them, but they turn away from it. |
| Shakir | And there does not come to them any communication of the communications of their Lord but they turn aside from it |
| Sarwar | (The unbelievers) have always turned away from the revelations and the evidence (of the Truth) that has been sent to them from time to time. |
| Khalifa | No matter what kind of proof comes to them from their Lord, they turn away from it, in aversion. |
| Hilali/Khan | And never an Ayah (sign) comes to them from the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord, but that they have been turning away from it. |
| H/K/Saheeh | And no sign comes to them from the signs of their Lord except that they turn away therefrom. |
| Malik | Yet the reaction of the people has been that whenever a revelation came to them from their Lord, they neglected it.[4] |
| QXP | Yet whenever a Message from the Revelations of their Sustainer came to them, they turned away from it. |
| Maulana Ali | And there comes not to them any message of the messages of their Lord but they turn away from it. |
| Free Minds | And every sign that came to them from their Lord, they turned away from it. |
| Qaribullah | Yet every time a sign comes to them from the signs of their Lord, they turn away from it. |
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| George Sale | There came not unto them any sign, of the signs of their Lord, but they retired from the same; |
| JM Rodwell | Never did one single sign from among the signs of their Lord come to them, but they turned away from it; |
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| Asad | Yet whenever any of their Sustainer's messages comes unto them, they [who are bent on denying the truth] turn their backs upon it: |
| 6:5 فقد كذبوا بالحق لما جاءهم فسوف ياتيهم انباء ما كانوا به يستهزؤون |
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| Transliteration | Faqad kaththaboo bialhaqqi lamma jaahum fasawfa ya/teehim anbao ma kanoo bihi yastahzi-oona |
| Literal | So they had denied/lied with the truth when it came to them, so information/news (of) what they were with it mocking/making fun of will come to them. |
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| Yusuf Ali | And now they reject the truth when it reaches them: but soon shall they learn the reality of what they used to mock at. |
| Pickthal | And they denied the truth when it came unto them. But there will come unto them the tidings of that which they used to deride. |
| Arberry | They cried lies to the truth when it came to them, but there shall come to them news of that they were mocking. |
| Shakir | So they have indeed rejected the truth when it came to them; therefore the truth of what they mocked at will shine upon them. |
| Sarwar | They have refused the Truth (Muhammad's message) that has come to them but they will soon learn the consequences of their mocking. |
| Khalifa | Since they rejected the truth when it came to them, they have incurred the consequences of their heedlessness. |
| Hilali/Khan | Indeed, they rejected the truth (the Quran and Muhammad SAW) when it came to them, but there will come to them the news of that (the torment) which they used to mock at. |
| H/K/Saheeh | For they had denied the truth when it came to them, but there is going to reach them the news of what they used to ridicule. |
| Malik | Now that the truth has come to them, they have denied it. Soon they will come to know the reality which they are ridiculing.[5] |
| QXP | And so they are denying this Truth as it has come to them. However, soon they will come to understand what they used to ridicule. |
| Maulana Ali | So they rejected the truth when it came to them, but soon will come to them the news of that which they mocked. |
| Free Minds | They have denied the truth when it came to them. The news will ultimately come to them of what they were mocking. |
| Qaribullah | They belied the truth when it came to them, but there shall come to them news of that they were mocking. |
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| George Sale | and they have gainsaid the truth, after that it hath come unto them: But a message shall come unto them, concerning that which they have mocked at. |
| JM Rodwell | And now, after it hath reached them, have they treated the truth itself as a lie. But in the end, a message as to that which they have mocked, shall reach them. |
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| Asad | and so they give the lie to this truth now that it has come unto them. In time, however, they will come to understand what it was that they were wont to deride.' |
| 6:6 الم يروا كم اهلكنا من قبلهم من قرن مكناهم في الارض مالم نمكن لكم وارسلنا السماء عليهم مدرارا وجعلنا الانهار تجري من تحتهم فاهلكناهم بذنوبهم وانشانا من بعدهم قرنا اخرين |
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| Transliteration | Alam yaraw kam ahlakna min qablihim min qarnin makkannahum fee al-ardi ma lam numakkin lakum waarsalna alssamaa AAalayhim midraran wajaAAalna al-anhara tajree min tahtihim faahlaknahum bithunoobihim waansha/na min baAAdihim qarnan akhareena |
| Literal | Did they not see/understand how many from before them We destroyed from (a) people of one era/generation/century, We highly positioned them in the earth/Planet Earth, what We did not highly position for you, and We sent the sky/space on them flowing/pouring abundantly, and We made the rivers flow from beneath them, so We destroyed them, because of their crimes, and We created from after them others (another) people of one era/generation/century. |
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| Yusuf Ali | See they not how many of those before them We did destroy?- generations We had established on the earth, in strength such as We have not given to you - for whom We poured out rain from the skies in abundance, and gave (fertile) streams flowing beneath their (feet): yet for their sins We destroyed them, and raised in their wake fresh generations (to succeed them). |
| Pickthal | See they not how many a generation We destroyed before them, whom We had established in the earth more firmly than We have established you, and We shed on them abundant showers from the sky, and made the rivers flow beneath them. Yet we destroyed them for their sins, and created after them another generation. |
| Arberry | Have they not regarded how We destroyed before them many a generation We established in the earth, as We never established you, and how We loosed heaven upon them in torrents, and made the rivers to flow beneath them? Then We destroyed them because of their sins, and raised up after them another generation; |
| Shakir | Do they not consider how many a generation We have destroyed before them, whom We had established in the earth as We have not established you, and We sent the clouds pouring rain on them in abundance, and We made the rivers to flow beneath them, then We destroyed them on account of their faults and raised up after them another generation. |
| Sarwar | Why do they not consider how many generations living before them We have destroyed. We established those nations in the land with abilities far beyond those given to you. We sent down plenty of rain from the sky for them and made streams flow therein, but, then, We destroyed them for their sins and established other nations after them. |
| Khalifa | Have they not seen how many generations before them we have annihilated? We established them on earth more than we did for you, and we showered them with blessings, generously, and we provided them with flowing streams. We then annihilated them because of their sins, and we substituted another generation in their place. |
| Hilali/Khan | Have they not seen how many a generation before them We have destroyed whom We had established on the earth such as We have not established you? And We poured out on them rain from the sky in abundance, and made the rivers flow under them. Yet We destroyed them for their sins, and created after them other generations. |
| H/K/Saheeh | Have they not seen how many generations We destroyed before them which We had established upon the earth as We have not established you? And We sent [rain from] the sky upon them in showers and made rivers flow beneath them; then We destroyed them for their sins and brought forth after them a generation of others. |
| Malik | Have they not seen how many generations We have destroyed before them? We had made those nations more powerful in the land than yourselves. We sent down for them abundant rain from the sky and made the rivers to flow beneath their feet: yet for their sins We destroyed them all and raised up other generations in their places.[6] |
| QXP | Do they not see how many a generation Our Law of Requital has annihilated before them? We had established them on earth more firmly than you, and We gave them plenty of blessings of the heavens and the earth, abundant showers from the sky and rivers flowing beneath them. When they trailed behind in humanity, Our Law obliterated them or caused them to be enslaved by another nation. |
| Maulana Ali | See they not how many a generation We destroyed before them, whom We had established in the earth as We have not established you, and We sent the clouds pouring abundant rain on them, and We made the rivers flow beneath them? Then We destroyed them for their sins, and raised up after them another generation. |
| Free Minds | Did they not see how many generations We have destroyed before them? We granted them dominance over the land more than what We granted you, and We sent the clouds to them abundantly, and We made rivers flow beneath them; then We destroyed them for their sins, and established after them a new generation. |
| Qaribullah | Have they not seen how many generations We have destroyed before them whom We had established in the land in a way We never established you, sending down for them abundant water from the sky and made the rivers to flow underneath them? Yet because they sinned, We destroyed them and raised up other generations after them. |
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| George Sale | Do they not consider how many generations we have destroyed before them? We had established them in the earth in a manner wherein we have not established you; we sent the heaven to rain abundantly upon them, and we gave them rivers which flowed under their feet: Yet we destroyed them in their sins, and raised up other generations after them. |
| JM Rodwell | See they not how many generations we have destroyed before them? We had settled them on the earth as we have not settled you, and we sent down the very heavens upon them in copious rains, and we made the rivers to flow beneath their feet: yet we destroyed |
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| Asad | Do they not see how many a generation We have destroyed before their time - [people] whom We had given a [bountiful] place on earth, the like of which We never gave unto you, and upon whom We showered heavenly blessings abundant, and at whose feet We made running waters flow? And yet We destroyed them for their sins, and gave rise to other people in their stead.' |
| 6:7 ولو نزلنا عليك كتابا في قرطاس فلمسوه بايديهم لقال الذين كفروا ان هذا الا سحر مبين |
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| Transliteration | Walaw nazzalna AAalayka kitaban fee qirtasin falamasoohu bi-aydeehim laqala allatheena kafaroo in hatha illa sihrun mubeenun |
| Literal | And if We descended on you (S/M) a Book in paper/parchment, so they touched/touched and felt it with their hands, those who disbelieved would have said: "That that (is) except clear/evident magic/sorcery." |
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| Yusuf Ali | If We had sent unto thee a written (message) on parchment, so that they could touch it with their hands, the Unbelievers would have been sure to say: "This is nothing but obvious magic!" |
| Pickthal | Had we sent down unto thee (Muhammad) (actual) writing upon parchment, so that they could feel it with their hands, those who disbelieve would have said: This is naught else than mere magic. |
| Arberry | Had We sent down on thee a Book on parchment and so they touched it with their hands, yet the unbelievers would have said, 'This is naught but manifest sorcery.' |
| Shakir | And if We had sent to you a writing on a paper, then they had touched it with their hands, certainly those who disbelieve would have said: This is nothing but clear enchantment. |
| Sarwar | (Muhammad), had We sent you a Book on paper, the unbelievers would have touched it with their hands but would still have said, "It is no more than plain sorcery". |
| Khalifa | Even if we sent down to them a physical book, written on paper, and they touched it with their hands, those who disbelieved would have said, "This is no more than clever magic." |
| Hilali/Khan | And even if We had sent down unto you (O Muhammad SAW) a Message written on paper so that they could touch it with their hands, the disbelievers would have said: "This is nothing but obvious magic!" |
| H/K/Saheeh | And even if We had sent down to you, [O Muúammad], a written scripture on a page and they touched it with their hands, the disbelievers would say, "This is not but obvious magic." |
| Malik | O Prophet, if We had sent to you a Book written on paper and they could have touched it with their own hands, the unbelievers would still have said: "This is nothing but plain sorcery!"[7] |
| QXP | Even if We had sent down to you (O Prophet) a pre-printed book written upon parchment, so that they could feel it with their hands, the rejecters would have said, "This is nothing but obvious magic!" |
| Maulana Ali | And if We had sent down to thee a writing on paper, then they had touched it with their hands, those who disbelieve would have said: This is nothing but clear enchantment. |
| Free Minds | And if We had sent down to you a scripture already written on paper, and they touched it with their own hands, then those who have rejected would Say: "This is but clear magic!" |
| Qaribullah | Had We sent down to you a Book on parchment and they touched it with their own hands, those who disbelieved would say: 'This is nothing but plain magic. ' |
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| George Sale | Although we had caused to descend unto thee a book written on paper, and they had handled it with their hands, the unbelievers had surely said, this is no other than manifest sorcery. |
| JM Rodwell | And had we sent down to thee a Book written on parchment, and they had touched it with their hands, the infidels had surely said, "This is nought but plain sorcery." |
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| Asad | But even if We had sent down unto thee [0 Prophet] a writing on paper, and they had touched it with their own hands - those who are bent on denying the truth would indeed have said, "This is clearly nothing but a deception!" |
| 6:8 وقالوا لولاانزل عليه ملك ولو انزلنا ملكا لقضي الامر ثم لاينظرون |
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| Transliteration | Waqaloo lawla onzila AAalayhi malakun walaw anzalna malakan laqudiya al-amru thumma la yuntharoona |
| Literal | And they said: "If only (an) angel was descended on him." And if We descended an angel, the matter/affair would have been executed/ended , then they (would) not be given time/delayed . |
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| Yusuf Ali | They say: "Why is not an angel sent down to him?" If we did send down an angel, the matter would be settled at once, and no respite would be granted them. |
| Pickthal | They say: Why hath not an angel been sent down unto him? If We sent down an angel, then the matter would be judged; no further time would be allowed them (for reflection). |
| Arberry | 'Why has an angel not been sent down on him?' they say; yet had We sent down an angel, the matter would have been determined, and then no respite would be given them. |
| Shakir | And they say: Why has not an angel been sent down to him? And had We sent down an angel, the matter would have certainly been decided and then they would not have been respited. |
| Sarwar | They have said, "Why has not an angel come to him (Muhammad)?" Had We sent an angel to them, the matter would have inevitably been out of their hands, and they would have been given no more time. |
| Khalifa | They also said, "If only an angel could come down with him!" Had we sent an angel, the whole matter would have been terminated, and they would no longer be respited. |
| Hilali/Khan | And they say: "Why has not an angel been sent down to him?" Had We sent down an angel, the matter would have been judged at once, and no respite would be granted to them. |
| H/K/Saheeh | And they say, "Why was there not sent down to him an angel?" But if We had sent down an angel, the matter would have been decided; then they would not be reprieved. |
| Malik | They ask: "Why has no angel been sent down to us?" Well, if We had sent down an angel, the matter would have been settled at once and no respite would have been granted after that;[8] |
| QXP | They say, "Why is not an angel sent down to him," for them to behold? If We sent down an angel, the matter would have been judged; no further time would be allowed them. (We send angels to behold only when the period of respite is over (16:33), (25:22)). |
| Maulana Ali | And they say: Why has not an angel been sent down to him? And if We send down an angel, the matter would be decided and then they would not be respited. |
| Free Minds | And they said: "If only an Angel were sent down to us?" But if We had sent down an Angel, then the matter would be over, and they would not be reprieved. |
| Qaribullah | They ask: 'Why has no angel been sent down to him? ' If We had sent down an angel, their fate would have been determined and they would never have been respited. |
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| George Sale | They said, unless an angel be sent down unto him, we will not believe. But if We had sent down an angel, verily the matter had been decreed, and they should not have been born with, by having time granted them to repent. |
| JM Rodwell | They say, too, "Unless an angel be sent down to him. . . ." But if we had sent down an angel, their judgment would have come on them at once, and they would have had no respite: |
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| Asad | They are saying, too, "Why has not an angel (visibly] been sent down unto him?" But had We sent down an angel, all would indeed have been decided, 6 and they would have been allowed no further respite [for repentancel. |
| 6:9 ولو جعلناه ملكا لجعلناه رجلا وللبسنا عليهم مايلبسون |
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| Transliteration | Walaw jaAAalnahu malakan lajaAAalnahu rajulan walalabasna AAalayhim ma yalbisoona |
| Literal | And if We made him an angel, We would have made him a man, We would have dressed on him (from) what they dress. |
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| Yusuf Ali | If We had made it an angel, We should have sent him as a man, and We should certainly have caused them confusion in a matter which they have already covered with confusion. |
| Pickthal | Had we appointed him (Our messenger) an angel, We assuredly had made him (as) a man (that he might speak to men); and (thus) obscured for them (the truth) they (now) obscure. |
| Arberry | And had We made him an angel, yet assuredly We would have made him a man, and confused for them the thing which they themselves are confusing. |
| Shakir | And if We had made him angel, We would certainly have made him a man, and We would certainly have made confused to them what they make confused. |
| Sarwar | Were We to have made him (Our Messenger) an angel, We would have made him resemble a human being and they would have again complained that the matter was as confusing to them as it is to them now. |
| Khalifa | Had we sent an angel, we would have sent him in the form of a man, and we would have kept them just as confused as they are confused now. |
| Hilali/Khan | And had We appointed him an angel, We indeed would have made him a man, and We would have certainly caused them confusion in a matter which they have already covered with confusion (i.e. the Message of Prophet Muhammad SAW). |
| H/K/Saheeh | And if We had made him an angel, We would have made him [appear as] a man, and We would have covered them with that in which they cover themselves. |
| Malik | and if We had sent an angel, We would have certainly sent him in a human form and thus involved them in the same confusion as they are in at this time.[9] |
| QXP | If We sent an angel to them, We would have sent him in the form of a man (so that he could live with them and speak to them), and the truth would remain obscure as it is to them now. |
| Maulana Ali | And if We had made him an angel, We would certainly have made him a man, and (thus) made confused to them what they confuse. |
| Free Minds | And if We had chosen an Angel, We would have made him appear as a man, and We would have confused them in what they already are confused. |
| Qaribullah | If We had made him an angel, We would have given him the resemblance of a man, and would have as such confused them with that in which they are already confused. |
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| George Sale | And if We had appointed an angel for our messenger, We should have sent him in the form of a man, and have cloathed him before them, as they are cloathed. |
| JM Rodwell | And if we had appointed an angel, we should certainly have appointed one in the form of a man, and we should have clothed him before them in garments like their own. |
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| Asad | And (even] if We had appointed an angel as Our message-bearer,' We would certainly have made him [appear as] a man - and thus We would only have confused them in the same way as 8 they are now confusing themselves. expression ajal musamma in the Quedn, it is best rendered here as "a term set [by Him]" or "known [to Him]", i.e., relating both to individual lives and to the world as a whole. an angel" -with the pronoun obviously referring to the bearer of |
| 6:10 ولقد استهزئ برسل من قبلك فحاق بالذين سخروا منهم ما كانوا به يستهزؤون |
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| Transliteration | Walaqadi istuhzi-a birusulin min qablika fahaqa biallatheena sakhiroo minhum ma kanoo bihi yastahzi-oona |
| Literal | And had been mocked at messengers from before you, so those who mocked from them were afflicted/surrounded with what they were with it mocking/making fun. |
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| Yusuf Ali | Mocked were (many) messengers before thee; but their scoffers were hemmed in by the thing that they mocked. |
| Pickthal | Messengers (of Allah) have been derided before thee, but that whereat they scoffed surrounded such of them as did deride. |
| Arberry | Messengers indeed were mocked at before thee; but those that scoffed at them were encompassed by that they mocked at. |
| Shakir | And certainly messengers before you were mocked at, but that which they mocked at encompassed the scoffers among them. |
| Sarwar | They mocked the Messengers who lived before you (Muhammad), but those who received warnings of punishment and mocked the warnings, all suffered their torments accordingly. |
| Khalifa | Messengers before you have been ridiculed. It is those who mocked them who suffered the consequences of their ridiculing. |
| Hilali/Khan | And indeed (many) Messengers were mocked before you, but their scoffers were surrounded by the very thing that they used to mock at. |
| H/K/Saheeh | And already were messengers ridiculed before you, but those who mocked them were enveloped by that which they used to ridicule. |
| Malik | O Muhammad! many Messengers before you were also ridiculed, but in the long run those who ridiculed were hemmed in by the very thing they were ridiculing.[10] |
| QXP | Messengers before you have been mocked. The very thing they used to mock overwhelmed them in the end. |
| Maulana Ali | And certainly messengers before thee were derided but that which they derided encompassed those of them who scoffed. |
| Free Minds | Messengers before you were ridiculed; but those who mocked them suffered the consequences of what they ridiculed. |
| Qaribullah | Other Messengers have been mocked before you. But those who scoffed at them were encompassed by that they had mocked. ' |
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| George Sale | Other Apostles have been laughed to scorn, before thee, but the judgement which they made a jest of, encompassed those who laughed them to scorn. |
| JM Rodwell | Moreover, apostles before thee have been laughed to scorn: but that which they laughed to scorn encompassed the mockers among them! |
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| Asad | And, indeed, [even] before thy time have apostles been derided - but those who scoffed at them were [in the end] overwhelmed by the very thing which they were wont to deride.' |
| 6:11 قل سيروا في الارض ثم انظروا كيف كان عاقبة المكذبين |
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| Transliteration | Qul seeroo fee al-ardi thumma onthuroo kayfa kana AAaqibatu almukaththibeena |
| Literal | Say: "Walk/move in the Earth/land, then look/wonder about how was the liars'/falsifiers' end/turn (result)." |
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| Yusuf Ali | Say: "Travel through the earth and see what was the end of those who rejected Truth." |
| Pickthal | Say (unto the disbelievers): Travel in the land, and see the nature of the consequence for the rejecters! |
| Arberry | Say: 'Journey in the land, then behold how was the end of them that cried lies.' |
| Shakir | Say: Travel in the land, then see what was the end of the rejecters. |
| Sarwar | (Muhammad), tell them to travel in the land and see what happened to those who rejected the Truth. |
| Khalifa | Say, "Roam the earth and note the consequences for the rejectors." |
| Hilali/Khan | Say (O Muhammad SAW): "Travel in the land and see what was the end of those who rejected truth." |
| H/K/Saheeh | Say, "Travel through the land; then observe how was the end of the deniers." |
| Malik | O Muhammad, say: "Travel through the earth and see what was the end of those who denied the truth."[11] |
| QXP | Say, "Travel through the earth taking lessons from history (in order to comprehend the Laws of the Rise and Fall of nations), and notice the outcome of those who belied these Laws." |
| Maulana Ali | Say: Travel in the land, then see what was the end of the rejectors. |
| Free Minds | Say: "Roam the Earth, then see what the punishment of the rejecters was!" |
| Qaribullah | Say: 'Travel the land and see what was the fate of those who belied. ' |
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| George Sale | Say, go through the earth, and behold what hath been the end of those, who accused our prophets of imposture. |
| JM Rodwell | SAY: Go through the land: then see what hath been the end of those who treated them as liars. |
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| Asad | Say: "Go all over the earth, and behold what happened in the end to those who gave the lie to the truth!" |
| 6:12 قل لمن مافي السماوات والارض قل لله كتب على نفسه الرحمة ليجمعنكم الى يوم القيامة لاريب فيه الذين خسروا انفسهم فهم لايؤمنون |
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| Transliteration | Qul liman ma fee alssamawati waal-ardi qul lillahi kataba AAala nafsihi alrrahmata layajmaAAannakum ila yawmi alqiyamati la rayba feehi allatheena khasiroo anfusahum fahum la yu/minoona |
| Literal | Say: "To whom, what (is) in the skies/space and the earth/Planet Earth?" Say: "To God, He decreed on Himself the mercy, He will gather/collect you to the Resurrection Day, no doubt/suspicion in it, those who lost themselves, so they are not believing." |
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| Yusuf Ali | Say: "To whom belongeth all that is in the heavens and on earth?" Say: "To Allah. He hath inscribed for Himself (the rule of) Mercy. That He will gather you together for the Day of Judgment, there is no doubt whatever. It is they who have lost their own souls, that will not believe. |
| Pickthal | Say: Unto whom belongeth whatsoever is in the heavens and the earth? Say: Unto Allah. He hath prescribed for Himself mercy, that He may bring you all together to the Day of Resurrection whereof there is no doubt. Those who ruin their souls will not believe. |
| Arberry | Say: 'To whom belongs what is in the heavens and in the earth?' Say: 'It is God's. He has prescribed for Himself mercy. He will surely gather you to the Resurrection Day, of which is no doubt. Those who have lost their souls, they do not believe. |
| Shakir | Say: To whom belongs what is in the heavens and the earth? Say: To Allah; He has ordained mercy on Himself; most certainly He will gather you on the resurrection day-- there is no doubt about it. (As for) those who have lost their souls, they will not believe. |
| Sarwar | Ask them, "Who is the owner of the heavens and the earth besides God, the All-merciful, who will gather you all together on the Day of Judgment? That day will certainly come. Those who have lost their souls will not believe. |
| Khalifa | Say, "To whom belongs everything in the heavens and the earth?" Say, "To GOD." He has decreed that mercy is His attribute. He will surely summon you all on the Day of Resurrection, which is inevitable. The ones who lose their souls are those who disbelieve. |
| Hilali/Khan | Say (O Muhammad SAW): "To whom belongs all that is in the heavens and the earth?" Say: "To Allah. He has prescribed Mercy for Himself. Indeed He will gather you together on the Day of Resurrection, about which there is no doubt. Those who destroy themselves will not believe (in Allah as being the only Ilah (God), and Muhammad SAW as being one of His Messengers, and in Resurrection, etc.). |
| H/K/Saheeh | Say, "To whom belongs whatever is in the heavens and earth?" Say, "To Allah." He has decreed upon Himself mercy. He will surely assemble you for the Day of Resurrection, about which there is no doubt. Those who will lose themselves [that Day] do not believe. |
| Malik | Ask them: "To whom belongs all that is in the heavens and in the earth?" If they don't respond, tell them: "To Allah!" He has decreed mercy for Himself, that is why He does not punish you for your misdeeds right away. He will certainly gather you all together on the Day of Resurrection; there is no doubt about it. Yet those who have lost their souls will not believe.[12] |
| QXP | (From history, let them turn their attention to the Universe). Say, "To whom belongs all that is in the heavens and the earth?" Say, "To Allah Who has prescribed for Himself Mercy." (He nourishes the entire Universe as a mother's womb nourishes the fetus with no returns, while meeting its needs at all stages of development. He does not task individuals and nations to doom, without giving them a period of respite to mend their behavior). He will assemble all individuals and nations on the Day when humanity stands on its feet, and ultimately on the Day of Resurrection about which there is no doubt. Only those who have destroyed their "Self" will keep denying the Truth. |
| Maulana Ali | Say: To whom belongs whatever is in the heavens and the earth? Say: To Allah. He has ordained mercy on Himself. He will certainly gather you on the Resurrection day -- there is no doubt about it. Those who have lost their souls will not believe. |
| Free Minds | Say: "To whom is all that is in heavens and Earth?" Say: "To God." He has decreed mercy on Himself, that He will gather you to the Day of Resurrection in which there is no doubt. Those who have lost their souls, they do not believe. |
| Qaribullah | Say: 'To whom belongs that which is in the heavens and the earth? ' Say: 'To Allah. He has written for Himself mercy, and will gather you on the Day of Resurrection in which there is no doubt. Those who have lost their souls, they do not believe. ' |
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| George Sale | Say, unto whom belongeth whatsoever is in heaven and earth? Say, unto God. He hath prescribed unto himself mercy. He will surely gather you together on the day of resurrection; there is no doubt of it. They who destroy their own souls are those who will not believe. |
| JM Rodwell | SAY: Whose is all that is in the Heavens and the Earth? SAY: God's. He had imposed mercy on Himself as a law. He will surely assemble you on the Resurrection day; there is no doubt of it. They who are the authors of their own ruin, are they who will not be |
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| Asad | Say: "Unto whom belongs all that is in the heavens and on earth?" Say: "Unto God, who has willed upon Himself the law of grace and mercy." He will assuredly gather you all together on the Day of Resurrection, [the coming of] which is beyond all doubt: yet those who have squandered their own selves-it is they who refuse to believe [in Him], |
| 6:13 وله ماسكن في الليل والنهار وهو السميع العليم |
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| Transliteration | Walahu ma sakana fee allayli waalnnahari wahuwa alssameeAAu alAAaleemu |
| Literal | And for Him (is) what settled in the night and the daytime, and He (is) the hearing/listening, the knowledgeable. |
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| Yusuf Ali | To him belongeth all that dwelleth (or lurketh) in the night and the day. For he is the one who heareth and knoweth all things." |
| Pickthal | Unto Him belongeth whatsoever resteth in the night and the day. He is the Hearer, the Knower. |
| Arberry | And to Him belongs whatsoever inhabits the night and the day; and He is the All-hearing, the All-knowing.' |
| Shakir | And to Him belongs whatever dwells in the night and the day; and He is the Hearing, the Knowing. |
| Sarwar | To Him belongs all that rests during the night and the day. He is All-hearing and All-knowing." |
| Khalifa | To Him belongs everything that dwells in the night and the day. He is the Hearer, the Knower. |
| Hilali/Khan | And to Him belongs whatsoever exists in the night and the day, and He is the AllHearing, the AllKnowing." |
| H/K/Saheeh | And to Him belongs that which reposes by night and by day, and He is the Hearing, the Knowing. |
| Malik | To Him belongs all that takes rest in the night and in the day. He is the Hearer, the Knower.[13] |
| QXP | To Him belongs all that dwells in the night and the day. He is the Knower, the Hearer. |
| Maulana Ali | And to Him belongs whatever dwells in the night and the day. And He is the Hearing, the Knowing. |
| Free Minds | And for Him is what resides in the night and in the day; and He is the Hearer, the Knower. |
| Qaribullah | His is whatever is at rest in the night and in the day. He is the Hearing, the Knowing. |
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| George Sale | Unto Him is owing whatsoever happeneth by night or by day; it is He who heareth and knoweth. |
| JM Rodwell | His, whatsoever hath its dwelling in the night and in the day! and He, the Hearing, the Knowing! |
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| Asad | although His is all that dwells in the night and the day, and He alone is all-hearing, all-knowing. |
| 6:14 قل اغير الله اتخذ وليا فاطر السماوات والارض وهو يطعم ولايطعم قل اني امرت ان اكون اول من اسلم ولاتكونن من المشركين |
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| Transliteration | Qul aghayra Allahi attakhithu waliyyan fatiri alssamawati waal-ardi wahuwa yutAAimu wala yutAAamu qul innee omirtu an akoona awwala man aslama wala takoonanna mina almushrikeena |
| Literal | Say: "Is other than God, I take (as) a guardian , (the) creator (of) the skies/space and the earth/Planet Earth, and He feeds and is not fed." Say: "I was ordered/commanded that I be first (of) who surrendered/submitted, and do not be (E) from the sharers/takers of partners (with God)." |
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| Yusuf Ali | Say: "Shall I take for my protector any other than Allah, the Maker of the heavens and the earth? And He it is that feedeth but is not fed." Say: "Nay! but I am commanded to be the first of those who bow to Allah (in Islam), and be not thou of the company of those who join gods with Allah." |
| Pickthal | Say: Shall I choose for a protecting friend other than Allah, the Originator of the heavens and the earth, Who feedeth and is never fed? Say: I am ordered to be the first to surrender (unto Him). And be not thou (O Muhammad) of the idolaters. |
| Arberry | Say: 'Shall I take to myself as protector other than God, the Originator of the heavens and of the earth, He. who feeds and is not fed?' Say: 'I have been commanded to be the first of them that surrender: "Be not thou of the idolaters."' |
| Shakir | Say: Shall I take a guardian besides Allah, the Originator of the heavens and the earth, and He feeds (others) and is not (Himself) fed. Say: I am commanded to be the first who submits himself, and you should not be of the polytheists. |
| Sarwar | (Muhammad), ask them, "Should I take a guardian other than God, the Originator of the heavens and the earth, who feeds everyone and who needs no food Himself?" Say, "I have been commanded to be the first Muslim (submitted to the will of God). Thus, people, do not be pagans." |
| Khalifa | Say, "Shall I accept other than GOD as a Lord and Master, when He is the Initiator of the heavens and the earth, and He feeds but is not ed?" Say, "I am commanded to be the most devoted submitter, and, `Do not be an idol worshiper.' " |
| Hilali/Khan | Say (O Muhammad SAW): "Shall I take as a Walee (helper, protector, etc.) any other than Allah, the Creator of the heavens and the earth? And it is He Who feeds but is not fed." Say: "Verily, I am commanded to be the first of those who submit themselves to Allah (as Muslims)." And be not you (O Muhammad SAW) of the Mushrikoon (polytheists, pagans, idolaters and disbelievers in the Oneness of Allah). |
| H/K/Saheeh | Say, "Is it other than Allah I should take as a protector, Creator of the heavens and the earth, while it is He who feeds and is not fed?" Say, [O Muúammad], "Indeed, I have been commanded to be the first [among you] who submit [to Allah] and [was commanded], 'Do not ever be of the polytheists.' " |
| Malik | Say: "Should I take as my protector anyone other than Allah, who is the Creator of the heavens and the earth. Who feeds all and is fed by none?" Say: "Nay! I am commanded to be the first of those who submit to Allah in Islam and not of those who commit shirk."[14] |
| QXP | Say, "Shall I take for my master other than Allah Who is the Initiator of the heavens and the earth? And He provides all without return. Feeds but is not fed." Say, " I have been commanded to be the foremost among those who surrender to Him and ascribe not divinity besides Him." |
| Maulana Ali | Say: Shall I take for a friend other than Allah, the Originator of the heavens and the earth, and He feeds and is not fed? Say: I am commanded to be the first of those who submit. And be thou not of the polytheists. |
| Free Minds | Say: "Shall I take other than God as an ally; the initiator of heavens and Earth; while He feeds and is not fed!" Say: "I have been commanded to be the first who surrenders." And do not be of those who set up partners. |
| Qaribullah | Say: 'Should I take any but Allah for a guardian? He is the Originator of the heavens and the earth. He feeds and is not fed. ' Say: 'I was commanded to be the first to submit to Him. ' Do not be one of the idolaters. |
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| George Sale | Say, shall I take any other protector than God, the creator of heaven and earth, who feedeth all and is not fed by any? Say, verily I am commanded to be the first who professeth Islam, and it was said unto me, thou shalt by no means be one of the idolaters. |
| JM Rodwell | SAY: Other than God shall I take as Lord, maker of the Heavens and of the Earth, who nourisheth all, and of none is nourished? SAY: Verily, I am bidden to be the first of those who surrender them to God (profess Islam): and, be not thou of those who join g |
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| Asad | Say: "Am I to take for my master anyone but God, the Originator of the heavens and the earth, when it is He who gives nourishment and Himself needs none?" Say: "I am bidden to be foremost among those who surrender themselves unto God, and not to be" among those who ascribe divinity to aught beside Him." |
| 6:15 قل اني اخاف ان عصيت ربي عذاب يوم عظيم |
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| Transliteration | Qul innee akhafu in AAasaytu rabbee AAathaba yawmin AAatheemin |
| Literal | Say: "That I, I fear if I disobeyed my Lord (from) a great day's torture." |
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| Yusuf Ali | Say: "I would, if I disobeyed my Lord, indeed have fear of the penalty of a Mighty Day. |
| Pickthal | Say: I fear, if I rebel against my Lord, the retribution of an Awful Day. |
| Arberry | Say: 'Indeed I fear, if I should rebel against thy Lord, the chastisement of a dreadful day.' |
| Shakir | Say: Surely I fear, if I disobey my Lord, the chastisement of a grievous day. |
| Sarwar | (Muhammad), say, "Because of the torment of the Great Day, I am afraid to disobey my Lord". |
| Khalifa | Say, "I fear, if I disobeyed my Lord, the retribution of an awesome day. |
| Hilali/Khan | Say: "I fear, if I disobey my Lord, the torment of a Mighty Day." |
| H/K/Saheeh | Say, "Indeed I fear, if I should disobey my Lord, the punishment of a tremendous Day." |
| Malik | Say: "I will never disobey my Lord, for I fear the torment of a Mighty Day."[15] |
| QXP | Say, "I fear, if I disobey my Lord, the retribution of an awesome Day." |
| Maulana Ali | Say: Surely I fear, if I disobey my Lord, the chastisement of a grievous day. |
| Free Minds | Say: "I fear if I disobey my Lord, the retribution of a great Day!" |
| Qaribullah | Say: 'Indeed I fear, if I should disobey my Lord, the punishment of a great Day. ' |
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| George Sale | Say, verily I fear, if I should rebel against my Lord, the punishment of the great day: |
| JM Rodwell | SAY: Verily, I fear, should I rebel against my Lord, the punishment of the great day. |
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| Asad | Say: "Behold, I would dread, were I [thus] to rebel against my Sustainer, the suffering [which would befall me] on that awesome Day [of Judgment]." |
| 6:16 من يصرف عنه يومئذ فقد رحمه وذلك الفوز المبين |
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| Transliteration | Man yusraf AAanhu yawma-ithin faqad rahimahu wathalika alfawzu almubeenu |
| Literal | Who is diverted from it (on) that day, so He had mercy upon him, and that (is) the clear/evident success/triumph. |
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| Yusuf Ali | "On that day, if the penalty is averted from any, it is due to Allah's mercy; And that would be (Salvation), the obvious fulfilment of all desire. |
| Pickthal | He from whom (such retribution) is averted on that day, (Allah) hath in truth had mercy on him. That will be the signal triumph. |
| Arberry | From whomsoever it is averted on that day, He will have mercy on him; that is the manifest triumph. |
| Shakir | He from whom it is averted on that day, Allah indeed has shown mercy to him; and this is a manifest achievement. |
| Sarwar | One who will be saved from the torment on the Day of Judgment will certainly have received God's mercy and this will be a manifest triumph. |
| Khalifa | "Whoever is spared (the retribution), on that day, has attained His mercy. And this is the greatest triumph." |
| Hilali/Khan | Who is averted from (such a torment) on that Day, (Allah) has surely been Merciful to him. And that would be the obvious success. |
| H/K/Saheeh | He from whom it is averted that Day [Allah] has granted him mercy. And that is the clear attainment. |
| Malik | He who is delivered from the torment of that Day, has indeed received Allah’s Mercy; and this is a clear cut achievement.[16] |
| QXP | Whoever is saved from retribution on that Day, has attained Allah's Mercy, and that is the signal triumph. |
| Maulana Ali | He from whom it is averted on that day, Allah indeed has had mercy on him. And this is a manifest achievement. |
| Free Minds | Whoever He spares from it, then He has had mercy on him; and that is the clearest success. |
| Qaribullah | From whomsoever it is averted on that Day, He will have mercy on him; that is a clear triumph. |
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| George Sale | From whomsoever it shall be averted on that day, God will have been merciful unto him; this will be manifest salvation. |
| JM Rodwell | From whomsoever it shall be averted on that day, He will have had mercy on him: and this will be the manifest bliss. |
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| Asad | Upon him who shall be spared on that Day, He will indeed have bestowed His grace: and this will be a manifest triumph. |
| 6:17 وان يمسسك الله بضر فلا كاشف له الا هو وان يمسسك بخير فهو على كل شئ قدير |
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| Transliteration | Wa-in yamsaska Allahu bidurrin fala kashifa lahu illa huwa wa-in yamsaska bikhayrin fahuwa AAala kulli shay-in qadeerun |
| Literal | And if God touches you with harm, so (there is)no remover/uncoverer for it except He, and if He touches you with goodness , so He is on every thing capable. |
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| Yusuf Ali | "If Allah touch thee with affliction, none can remove it but He; if He touch thee with happiness, He hath power over all things. |
| Pickthal | If Allah touch thee with affliction, there is none that can relieve therefrom save Him, and if He touch thee with good fortune (there is none that can impair it); for He is Able to do all things. |
| Arberry | And if God visits thee with affliction none can remove it but He; and if He visits thee with good, He is powerful over everything. |
| Shakir | And if Allah touch you with affliction, there is none to take it off but He; and if He visit you with good, then He has power over all things. |
| Sarwar | (Muhammad), if God afflicts you with hardship, no one besides Him will be able to relieve you. If He bestows a favor on you, know that He has power over all things. |
| Khalifa | If GOD touches you with adversity, none can relieve it except He. And if He touches you with a blessing, He is Omnipotent. |
| Hilali/Khan | And if Allah touches you with harm, none can remove it but He, and if He touches you with good, then He is Able to do all things. |
| H/K/Saheeh | And if Allah should touch you with adversity, there is no remover of it except Him. And if He touches you with good then He is over all things competent. |
| Malik | If Allah afflicts you with any harm, none can relieve you other than Him; and if He blesses you with happiness, you should know that He has power over everything.[17] |
| QXP | Whatever adversity touches you for violating Allah's Laws, the only way to redress it is to turn to His Laws. And you attain all blessings by following His Laws, for He is Able to do all things. He has appointed due measure for all things including harm and benefit. |
| Maulana Ali | And if Allah touch thee with affliction, there is none to remove it but He. And if He touch thee with good, He is Possessor of power over all things. |
| Free Minds | And if God were to inflict you with harm, then none can remove it except Him; and if He were to bless you with good, then He is capable of all things. |
| Qaribullah | If Allah visits you with affliction, none can remove it except He; and if He touches you with good, indeed, He has power over all things. |
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| George Sale | If God afflict thee with any hurt: There is none who can take it off from thee, except Himself; but if He cause good to befall thee, He is almighty: |
| JM Rodwell | If God touch thee with trouble, none can take it off but He: and if He visit thee with good-it is He whose power is over all things; |
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| Asad | And if God should touch thee with misfortune, there is none who could remove it but He; and if He should touch thee with good fortune -it is He who has the power to will anythiing: |
| 6:18 وهو القاهر فوق عباده وهو الحكيم الخبير |
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| Transliteration | Wahuwa alqahiru fawqa AAibadihi wahuwa alhakeemu alkhabeeru |
| Literal | And He is the defeater/conqueror over His worshippers/slaves, and He is the wise/judicious, the expert/experienced. |
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| Yusuf Ali | "He is the irresistible, (watching) from above over His worshippers; and He is the Wise, acquainted with all things." |
| Pickthal | He is the Omnipotent over His slaves, and He is the Wise, the Knower. |
| Arberry | He is Omnipotent over His servants, and He is the All-wise, the All-aware. Say: 'What thing is greatest in testimony?' |
| Shakir | And He is the Supreme, above His servants; and He is the Wise, the Aware. |
| Sarwar | He is Wise, Well Aware and Dominant over all His creatures. |
| Khalifa | He is Supreme over His creatures. He is the Most Wise, the Cognizant. |
| Hilali/Khan | And He is the Irresistible, above His slaves, and He is the All-Wise, WellAcquainted with all things. |
| H/K/Saheeh | And He is the subjugator over His servants. And He is the Wise, the Acquainted [with all]. |
| Malik | He is the Supreme Authority over His servants; and He is the Wise, the Aware.[18] |
| QXP | He is Supreme over His servants, and He is the Wise, the Aware. (He uses his Authority with Wisdom and Knowledge). |
| Maulana Ali | And He is the Supreme, above His servants. And He is the Wise, the Aware. |
| Free Minds | And He is the Supreme over His servants; and He is the Wise, the Expert. |
| Qaribullah | He is the Conqueror over His worshipers. He is the Wise, the Aware. |
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| George Sale | He is the supreme Lord over his servants; and He is wise and knowing. |
| JM Rodwell | And He is the Supreme over his servants; and He is the Wise, the Cognisant! |
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| Asad | for He alone holds sway over His creatures, and He alone is truly wise, all-aware. |
| 6:19 قل اي شئ اكبر شهادة قل الله شهيد بيني وبينكم واوحى الى هذا القران لانذركم به ومن بلغ ائنكم لتشهدون ان مع الله الهة اخرى قل لااشهد قل انما هو اله واحد وانني برئ مما تشركون |
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| Transliteration | Qul ayyu shay-in akbaru shahadatan quli Allahu shaheedun baynee wabaynakum waoohiya ilayya hatha alqur-anu li-onthirakum bihi waman balagha a-innakum latashhadoona anna maAAa Allahi alihatan okhra qul la ashhadu qul innama huwa ilahun wahidun wa-innanee baree-on mimma tushrikoona |
| Literal | Say: "Which thing (is) greater (in) testimony/certification ?" Say: "God (is an) honest witness between me and between you (P), and (it is) transmitted/revealed to me this the Koran, to warn you with it and who (was) reached (informed); that you are witnessing/testifying (E), that with God, (are) other Gods." Say: "I do not witness/testify." Say: "But He is one God, and that I am innocent from what you share (with God)." |
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| Yusuf Ali | Say: "What thing is most weighty in evidence?" Say: "Allah is witness between me and you; This Qur'an hath been revealed to me by inspiration, that I may warn you and all whom it reaches. Can ye possibly bear witness that besides Allah there is another Allah?" Say: "Nay! I cannot bear witness!" Say: "But in truth He is the one Allah, and I truly am innocent of (your blasphemy of) joining others with Him." |
| Pickthal | Say (O Muhammad): What thing is of most weight in testimony? Say: Allah is Witness between me and you. And this Qur'an hath been inspired in me, that I may warn therewith you and whomsoever it may reach. Do ye in sooth bear witness that there are gods beside Allah? Say: I bear no such witness. Say: He is only One Allah. Lo! I am innocent of that which ye associate (with Him). |
| Arberry | Say: 'God is witness between me and you, and this Koran has been revealed to me that I may warn you thereby, and whomsoever it may reach. Do you indeed testify that there are other gods with God?' Say: 'I do not testify.' Say: 'He is only One God, and I am quit of that you associate.' |
| Shakir | Say: What thing is the weightiest in testimony? Say: Allah is witness between you and me; and this Quran has been revealed to me that with it I may warn you and whomsoever it reaches. Do you really bear witness that there are other gods with Allah? Say: I do not bear witness. Say: He is only one Allah, and surely I am clear of that which you set up (with Him). |
| Sarwar | (Muhammad), ask them, "What is the greatest testimony? God testifies of my truthfulness to you. He has revealed this Quran to me to warn you and the coming generations (against disobeying God). Do you believe that other gods exist besides God? I solemnly declare that He is the only Lord and that I am not guilty of believing in what the pagans believe." |
| Khalifa | Say, "Whose testimony is the greatest?" Say, "GOD's. He is the witnes between me and you that this Quran has been inspired to me, to preac it to you and whomever it reaches. Indeed, you bear witness that ther are other gods beside GOD." Say, "I do not testify as you do; there is only one god, and I disown your idolatry." |
| Hilali/Khan | Say (O Muhammad SAW): "What thing is the most great in witness?" Say: "Allah (the Most Great!) is Witness between me and you; this Quran has been revealed to me that I may therewith warn you and whomsoever it may reach. Can you verily bear witness that besides Allah there are other aliha (gods)?" Say "I bear no (such) witness!" Say: "But in truth He (Allah) is the only one Ilah (God). And truly I am innocent of what you join in worship with Him." |
| H/K/Saheeh | Say, "What thing is greatest in testimony?" Say, "Allah is witness between me and you. And this Qurâ an was revealed to me that I may warn you thereby and whomever it reaches. Do you [truly] testify that with Allah there are other deities?" Say, "I will not testify [with you]." Say, "Indeed, He is but one God, and indeed, I am free of what you associate [with Him]." |
| Malik | Ask them: " Whose testimony is the most reliable? " When they say Allah, then tell them: "Let Allah be Witness between me and you (that I am the Messenger of Allah) and this Qur’an has been revealed to me by Him so that I may warn you thereby and all those whom it may reach. Can you really testify that there are other gods besides Allah?" Tell them: "As far as I am concerned I will never testify to this!" Say: "Indeed He is the One and the Only God and I am absolutely disgusted with the shirk you commit.[19] |
| QXP | Say (O Messenger), "What could be the greatest witness?" Say, "Allah is Witness between me and you. This Qur'an has been revealed to me so that I may warn you as well as whomever it reaches. Do you bear witness that there are other deities besides Allah?" Say, "I bear no such witness." Say, "He is the One God. I disown what you associate with Him." |
| Maulana Ali | Say: What thing is the weightiest in testimony? Say: Allah is witness between you and me. And this Qur’an has been revealed to me that with it I may warn you and whomsoever it reaches. Do you really bear witness that there are other gods with Allah? Say: I bear not witness. Say: He is only One God, and surely I am innocent that which you set up (with Him). |
| Free Minds | Say: "Which is the greatest testimony?" Say: "God is witness between me and you, and He has inspired to me this Quran that I may warn you with it and whomever it reaches, that you bear witness that along with God are other gods!"; Say: "I do not bear witness!", Say: "He is only One god, and I am innocent of what you set up!" |
| Qaribullah | Say: 'What thing is greatest in testimony? ' Say: 'Allah is a witness between me and you. This Koran has been revealed to me in order that I can warn you and all whom it reaches. Do you indeed testify that there are gods other than Allah? ' Say: 'I do not testify! ' Say: 'He is only One God, and I am quit of that which you associate. ' |
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| George Sale | Say, what thing is the strongest in bearing testimony? Say, God; He is witness between me and you. And this Koran was revealed unto me, that I should admonish you thereby, and also those unto whom it shall reach. Do ye really profess that there are other gods together with God? Say, I do not profess this. Say, verily He is one God; and I am guiltless of what ye associate with Him. |
| JM Rodwell | SAY: What thing is weightiest in bearing witness? SAY: God is witness between me and you; and this Koran hath been revealed to me that I should warn you by it, and all whom it shall reach. What! will ye really bear witness that there are other gods with Go |
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| Asad | Say: "What could most weightily bear witness to the truth?" Say: "God is witness between me and you; and this Qur'an has been revealed unto me so that on the strength thereof I might warn you and all whom it may reach." Could you in truth bear witness that there are other deities side by side with God? Say: "I bear no [such] witness!" Say: "He is the One God; and, behold, far be it from me to ascribe divinity, as, you do, to aught beside Him!" |
| 6:20 الذين اتيناهم الكتاب يعرفونه كما يعرفون ابناءهم الذين خسروا انفسهم فهم لايؤمنون |
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| Transliteration | Allatheena ataynahumu alkitaba yaAArifoonahu kama yaAArifoona abnaahum allatheena khasiroo anfusahum fahum la yu/minoona |
| Literal | Those whom We brought to (gave) them The Book , they know it as they know their sons, those who lost themselves, so they do not believe. |
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| Yusuf Ali | Those to whom We have given the Book know this as they know their own sons. Those who have lost their own souls refuse therefore to believe. |
| Pickthal | Those unto whom We gave the Scripture recognise (this revelation) as they recognise their sons. Those who ruin their own souls will not believe. |
| Arberry | Those to whom We have given the Book recognize it as they recognize their sons. Those who have lost their own souls, they do not believe. |
| Shakir | Those whom We have given the Book recognize him as they recognize their sons; (as for) those who have lost their souls, they will not believe. |
| Sarwar | The People of the Book know him (Muhammad) just as well as they know their own children, but those who have lost their souls will not believe. |
| Khalifa | Those to whom we have given the scripture recognize this as they recognize their own children. The ones who lose their souls are those who do not believe. |
| Hilali/Khan | Those to whom We have given the Scripture (Jews and Christians) recognize him (i.e. Muhammad SAW as a Messenger of Allah, and they also know that there is no Ilah (God) but Allah and Islam is Allahs Religion), as they recognize their own sons. Those who destroy themselves will not believe. (Tafsir At-Tabaree) |
| H/K/Saheeh | Those to whom We have given the Scripture recognize it as they recognize their [own] sons. Those who will lose themselves [in the Hereafter] do not believe. |
| Malik | Those to whom We have given the Book know this fact as they know their own sons. In fact those who have lost their souls, will not believe.[20] |
| QXP | Those who have been given the Scripture, recognize this fact as they recognize their sons (the fact of God's Transcendental Uniqueness and Oneness). Yet those who have squandered their own "Self" fail to accept such undeniable Truth. |
| Maulana Ali | Those whom We have given the Book recognize him as they recognize their sons. Those who have lost their souls -- they will not believe. |
| Free Minds | Those to whom We have given the Scripture know it as they know their children. Those who lost their souls, they do not believe. |
| Qaribullah | Those to whom We have given the Book know him (Prophet Muhammad) as they know their own children. But those who have lost their own souls do not believe. |
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| George Sale | They unto whom We have given the scripture know our Apostle, even as they know their own children; but they who destroy their own souls, will not believe. |
| JM Rodwell | They to whom we have given the Book, recognise him (Muhammad) as they do their own children: but they who are the authors of their own perdition are they who will not believe. |
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| Asad | They unto whom We have vouchsafed revelation aforetime know this 14 as they know their own children; yet those [of them] who have squandered their own selves -it is they who refuse to believe. |
| 6:21 ومن اظلم ممن افترى على الله كذبا او كذب باياته انه لايفلح الظالمون |
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| Transliteration | Waman athlamu mimmani iftara AAala Allahi kathiban aw kaththaba bi-ayatihi innahu la yuflihu alththalimoona |
| Literal | And who (is) more unjust/oppressive than who fabricated on God lies/falsifications or denied/falsified with His verses/evidences, that He does not (allow) the unjust/oppressors (to) succeed/win. |
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| Yusuf Ali | Who doth more wrong than he who inventeth a lie against Allah or rejecteth His signs? But verily the wrong-doers never shall prosper. |
| Pickthal | Who doth greater wrong than he who inventeth a lie against Allah or denieth His revelations? Lo! the wrongdoers will not be successful. |
| Arberry | And who does greater evil than he who forges against God a lie, or cries lies to His signs? They shall not prosper, the evildoers. |
| Shakir | And who is more unjust than he who forges a lie against Allah or (he who) gives the lie to His communications; surely the unjust will not be successful. |
| Sarwar | Who are more unjust than those who ascribe falsehood to God or reject His revelations? The unjust will certainly have no happiness. |
| Khalifa | Who is more evil than one who lies about GOD, or rejects His revelations? The transgressors never succeed. |
| Hilali/Khan | And who does more wrong than he who invents a lie against Allah or rejects His Ayat (proofs, evidences, verses, lessons, revelations, etc.)? Verily, the Zalimoon (polytheists and wrongdoers, etc.) shall never be successful. |
| H/K/Saheeh | And who is more unjust than one who invents about Allah a lie or denies His verses? Indeed, the wrongdoers will not succeed. |
| Malik | Who can be more wicked than a person who forges a lie against Allah or denies His revelations? Surely the wrongdoers shall never get salvation.[21] |
| QXP | Who can be a greater transgressor than the one who invents a lie against Allah and belies His Revelations? The wrongdoers who displace reality with falsehood, will not succeed. |
| Maulana Ali | And who is more unjust than he who forges a lie against Allah or gives the lie to His messages? Surely the wrongdoers will not be successful. |
| Free Minds | And who is more wicked than one who invents lies about God, or denies His revelations! The wicked will never succeed. |
| Qaribullah | Who is more wicked than he who invents a lie about Allah or belies His verses? The harmdoers shall never prosper. |
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| George Sale | Who is more unjust than he who inventeth a lie against God, or chargeth his signs with imposture? Surely the unjust shall not prosper. |
| JM Rodwell | And who more wicked than he who inventeth a lie concerning God, or who treateth our signs as lies? Verily those wicked ones shall not prosper. |
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| Asad | And who could be more wicked than he who attributes his own lying inventions to God or gives the lie to His messages? Verily, such evildoers will never attain to a happy state: |
| 6:22 ويوم نحشرهم جميعا ثم نقول للذين اشركوا اين شركاؤكم الذين كنتم تزعمون |
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| Transliteration | Wayawma nahshuruhum jameeAAan thumma naqoolu lillatheena ashrakoo ayna shurakaokumu allatheena kuntum tazAAumoona |
| Literal | And a day We gather them all together, then We say to those who shared (with God): "Where (are) your partners (Idols with God), those who you were claiming/supporting?" |
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| Yusuf Ali | One day shall We gather them all together: We shall say to those who ascribed partners (to Us): "Where are the partners whom ye (invented and) talked about?" |
| Pickthal | And on the day We gather them together We shall say unto those who ascribed partners (unto Allah): Where are (now) those partners of your make-believe? |
| Arberry | And on the day when We shall muster them all together, then We shall say unto those who associated other gods with God, 'Where are your associates whom you were asserting? |
| Shakir | And on the day when We shall gather them all together, then shall We say to those who associated others (with Allah): Where are your associates whom you asserted? |
| Sarwar | On the Day of Judgment when We will gather all people together, We will ask the pagans, "Where are those whom you believed to be your gods?". |
| Khalifa | On the day when we summon them all, we will ask the idol worshipers, "Where are the idols you set up?" |
| Hilali/Khan | And on the Day when We shall gather them all together, We shall say to those who joined partners in worship (with Us): "Where are your partners (false deities) whom you used to assert (as partners in worship with Allah)?" |
| H/K/Saheeh | And [mention, O Muúammad], the Day We will gather them all together; then We will say to those who associated others with Allah, "Where are your 'partners' that you used to claim [with Him]?" |
| Malik | On the Day of Judgment when We shall gather them all together, We shall ask the pagans: "Where are those deities whom you ascribed to be My partners?"[22] |
| QXP | On the Day We assemble them, We will ask the idolaters, "Where are now those partners of Allah that you conceived?" |
| Maulana Ali | And on the day We gather them all together, then We shall say to those who set up gods (with Allah); Where are your associate-gods whom you asserted? |
| Free Minds | And the Day We gather them all, then We say to those who set up partners: "Where are your partners whom you used to claim?" |
| Qaribullah | On the Day when We gather them all together We shall say to the idolaters: 'Where are your partners now, those whom you claimed? ' |
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| George Sale | And on the day of resurrection We will assemble them all; then will We say unto those who associated others with God, were are your companions, whom ye imagined to be those of God? |
| JM Rodwell | And on "the Day" we will gather them all together: then will we say to those who joined gods with God, "Where are those companion-gods of yours, as ye supposed them?" |
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| Asad | for one Day We shall gather them all together, and then We shall say unto those who ascribed divinity to aught beside God: "Where, now, are those beings whom you imagined to have a share in God's divinity?" |
| 6:23 ثم لم تكن فتنتهم الا ان قالوا والله ربنا ما كنا مشركين |
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| Transliteration | Thumma lam takun fitnatuhum illa an qaloo waAllahi rabbina ma kunna mushrikeena |
| Literal | Then their false tales/misguidance (excuse was not), except that they said: "By God, our Lord, we were not sharing (with God)." |
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| Yusuf Ali | There will then be (left) no subterfuge for them but to say: "By Allah our Lord, we were not those who joined gods with Allah." |
| Pickthal | Then will they have no contention save that they will say: By Allah, our Lord, we never were idolaters. |
| Arberry | Then they shall have no proving, but to say, 'By God our Lord, we never associated other gods with Thee.' |
| Shakir | Then their excuse would be nothing but that they would say: By Allah, our Lord, we were not polytheists. |
| Sarwar | Attempting to answer, they will say, "Lord, we swear by Your Name that we were not pagans". |
| Khalifa | Their disastrous response will be, "By GOD our Lord, we never were idol worshipers." |
| Hilali/Khan | There will then be (left) no Fitnah (excuses or statements or arguments) for them but to say: "By Allah, our Lord, we were not those who joined others in worship with Allah." |
| H/K/Saheeh | Then there will be no [excuse upon] examination except they will say, "By Allah, our Lord, we were not those who associated." |
| Malik | They will have no argument but to say: "By Allah, our Lord, we were not at all pagan."[23] |
| QXP | They will hardly have a response, but they will swear," By Allah, our Lord, we never were idolaters." |
| Maulana Ali | Then their excuse would be nothing but that they would say: By Allah, our Lord! we were not polytheists. |
| Free Minds | Then, their only excuse was to Say: "By God, our Lord, we did not set up partners!" |
| Qaribullah | Then it was not their trial, but they will say: 'By Allah, our Lord we have never been idolaters. ' |
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| George Sale | But they shall have no other excuse, than that they shall say, by God our Lord, we have not been idolaters. |
| JM Rodwell | Then shall they find no other excuse than to say, "By God our Lord! we joined not companions with Him." |
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| Asad | Whereupon, in their utter confusion, they will only [be able to] say: "By God, our Sustainer, we did not [mean to] ascribe divinity to aught beside Him !" |
| 6:24 انظر كيف كذبوا على انفسهم وضل عنهم ما كانوا يفترون |
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| Transliteration | Onthur kayfa kathaboo AAala anfusihim wadalla AAanhum ma kanoo yaftaroona |
| Literal | See/look how they lied on (to) themselves, and what they were fabricating (was) wasted/lost from them. |
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| Yusuf Ali | Behold! how they lie against their own souls! But the (lie) which they invented will leave them in the lurch. |
| Pickthal | See how they lie against themselves, and (how) the thing which they devised hath failed them! |
| Arberry | Behold how they lie against themselves, and how that which they were forging has gone astray from them! |
| Shakir | See how they lie against their own souls, and that which they forged has passed away from them. |
| Sarwar | Consider, how they have lied against their own souls and have lost their gods. |
| Khalifa | Note how they lied to themselves, and how the idols they had invented have abandoned them. |
| Hilali/Khan | Look! How they lie against themselves! But the (lie) which they invented will disappear from them. |
| H/K/Saheeh | See how they will lie about themselves. And lost from them will be what they used to invent. |
| Malik | See how they will lie against their own souls, and how the deities of their own inventions will leave them in the lurch.[24] |