VERSES
111
PAGES
282-293

Name

This Surah takes its name (Bani Israil) from v. 4. But this name is merely a distinctive appellation like the names of many other surahs and not a descriptive title, and does not mean that "Bani Isra'il" is the theme of this Surah.

Period of Revelation

The very first verse indicates that this Surah was revealed on the occasion of Mi`raj (Ascension). According to the Traditions and books on the life of the Holy Prophet, this event happened one year before Hijrah. Thus, this Surah is one of those which were revealed in the last stage of Prophethood at Makkah.

Background

The Holy Prophet had been propagating Tauhid for the previous twelve years and his opponents had been doing all they could to make his Mission a failure, but in spite of all their opposition, Islam had spread to every corner of Arabia and there was hardly any clan which had not been influenced by his invitation. In Makkah itself the true Believers had formed themselves into a small community and were ready and willing to face every danger to make Islam a success. Besides them, a very large number of the people of Aus and Khazraj (two influential clans of Al-Madinah) had accepted Islam. Thus the time had come for the Holy Prophet to emigrate from Makkah to Al- Madinah and there gather together the scattered Muslims and establish a state based on the principles of Islam.

These were the conditions when Mi`raj took place and on his return the Holy Prophet brought down the Message contained in this Surah.

Theme and Topics

This Surah is a wonderful combination of warning, admonition and instruction, which have been blended together in a balanced proportion.

The disbelievers of Makkah had been admonished to take a lesson from the miserable end of the Israelites and other communities and mend their ways within the period of respite given by Allah, which was about to expire. They should, therefore, accept the invitation that was being extended by Muhammad (Allah's peace be upon him) and the Quran. Otherwise they shall be annihilated and replaced by other people. Incidentally, the Israelites, with whom Islam was going to come in direct contact in the near future at Al-Madinah have also been warned that they should learn a lesson from the chastisements that have already been inflicted on them. They were warned, "Take advantage of the Prophethood of Muhammad (Allah's peace be upon him) because that is the last opportunity which is being given to you. If even now you behave as you have been behaving, you shall meet with a painful torment."

As regards the education of mankind, it has been impressed that human success or failure, gain or loss, depends upon the right understanding of Tauhid, life-after- death and Prophethood. Accordingly, convincing arguments have been put forward to prove that the Quran is the Book of Allah and its teachings are true and genuine the doubts of the disbelievers about these basic realities have been removed and on suitable occasions they have been admonished and rebuked in regard to their ways of ignorance.

In this connection, those fundamental principles of morality and civilization on which the Islamic System of life is meant to be established have been put forward. Thus this was a sort of the Manifesto of the intended Islamic state which had been proclaimed a year before its actual establishment. It has been explicitly stated that that was the sketch of the system on which Muhammad (Allah's peace be upon him) intended to build human life first in his own country and then in the outside world.

Besides these, the Holy Prophet has been instructed to stick firmly to his stand without minding the opposition and difficulties which he was encountering and should never think of making a compromise with unbelief. The Muslims who sometimes showed signs of impatience, when they met with persecution, calumny, and crooked arguments, have also been instructed to face adverse circumstances with patience and fortitude and keep full control over their feelings and passions. Moreover, salat was prescribed in order to reform and purify their souls, as if to say, "This is the thing which will produce in you those high qualities of character which are essential for everyone who intends to struggle in the righteous way Incidentally, we learn from Traditions that Mi'raj was the first occasion on which the five daily Prayers were prescribed to be offered at fixed times.

Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

ﭑﭒﭓ

17:6

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Muhsin Khan

Then We gave you once again, a return of victory over them. And We helped you with wealth and children and made you more numerous in man power.

Sahih International

Then We gave back to you a return victory over them. And We reinforced you with wealth and sons and made you more numerous in manpower

Dr. Ghali

Thereafter We turned back to you to recur (prevailing against them), and We supplied you with riches and sons and made you of more manpower (in battle).

Pickthall

Then we gave you once again your turn against them, and We aided you with wealth and children and made you more in soldiery.

Yusuf Ali

Then did We grant you the Return as against them: We gave you increase in resources and sons, and made you the more numerous in man-power.

Shakir

Then We gave you back the turn to prevail against them, and aided you with wealth and children and made you a numerous band.

17:7

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Muhsin Khan

(And We said): "If you do good, you do good for your ownselves, and if you do evil (you do it) against yourselves." Then, when the second promise came to pass, (We permitted your enemies) to make your faces sorrowful and to enter the mosque (of Jerusalem) as they had entered it before, and to destroy with utter destruction all that fell in their hands.

Yusuf Ali

If ye did well, ye did well for yourselves; if ye did evil, (ye did it) against yourselves. So when the second of the warnings came to pass, (We permitted your enemies) to disfigure your faces, and to enter your Temple as they had entered it before, and to visit with destruction all that fell into their power.

Shakir

If you do good, you will do good for your own souls, and if you do evil, it shall be for them. So when the second promise came (We raised another people) that they may bring you to grief and that they may enter the mosque as they entered it the first time, and that they might destroy whatever they gained ascendancy over with utter destruction.

Pickthall

(Saying): If ye do good, ye do good for your own souls, and if ye do evil, it is for them (in like manner). So, when the time for the second (of the judgments) came (We roused against you others of Our slaves) to ravage you, and to enter the Temple even as they entered it the first time, and to lay waste all that they conquered with an utter wasting.

Dr. Ghali

In case you do fair (deeds), you do (fair deeds) for yourselves; and in case you do odious deeds, they are against yourselves. Then, when the promise of the Hereafter comes, (Some consider all of these to be past events) (other bondmen of Ours) are to deface (Literally: to vex your faces, i.e. to do odious deeds to you) you and to enter the Mosque, as they entered it the first time, and to annihilate utterly (Literally: with "an utter) whatever they got exalted over.

Sahih International

[And said], "If you do good, you do good for yourselves; and if you do evil, [you do it] to yourselves." Then when the final promise came, [We sent your enemies] to sadden your faces and to enter the temple in Jerusalem, as they entered it the first time, and to destroy what they had taken over with [total] destruction.

17:8

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Shakir

It may be that your Lord will have mercy on you, and if you again return (to disobedience) We too will return (to punishment), and We have made hell a prison for the unbelievers.

Muhsin Khan

[And We said in the Taurat (Torah)]: "It may be that your Lord may show mercy unto you, but if you return (to sins), We shall return (to Our Punishment). And We have made Hell a prison for the disbelievers.

Pickthall

It may be that your Lord will have mercy on you, but if ye repeat (the crime) We shall repeat (the punishment), and We have appointed hell a dungeon for the disbelievers.

Yusuf Ali

It may be that your Lord may (yet) show Mercy unto you; but if ye revert (to your sins), We shall revert (to Our punishments): And we have made Hell a prison for those who reject (all Faith).

Dr. Ghali

It may be that your Lord will have mercy on you; and in case you go back, We will go back; and We have made Hell a place of detention for the disbelievers."

Sahih International

[Then Allah said], "It is expected, [if you repent], that your Lord will have mercy upon you. But if you return [to sin], We will return [to punishment]. And We have made Hell, for the disbelievers, a prison-bed."

17:9

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Dr. Ghali

Surely this Qur'an guides to (the way) that is more upright, and gives good tidings to the believers who do deeds of righteousness that they will a great reward,

Pickthall

Lo! this Qur'an guideth unto that which is straightest, and giveth tidings unto the believers who do good works that theirs will be a great reward.

Yusuf Ali

Verily this Qur'an doth guide to that which is most right (or stable), and giveth the Glad Tidings to the Believers who work deeds of righteousness, that they shall have a magnificent reward;

Muhsin Khan

Verily, this Quran guides to that which is most just and right and gives glad tidings to the believers (in the Oneness of Allah and His Messenger, Muhammad SAW, etc.). who work deeds of righteousness, that they shall have a great reward (Paradise).

Sahih International

Indeed, this Qur'an guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward.

Shakir

Surely this Quran guides to that which is most upright and gives good news to the believers who do good that they shall have a great reward.

17:10

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Muhsin Khan

And that those who believe not in the Hereafter (i.e. they disbelieve that they will be recompensed for what they did in this world, good or bad, etc.), for them We have prepared a painful torment (Hell).

Dr. Ghali

And (gives the tidings) that that the ones who do not believe in the Hereafter, We have readied for them a painful torment.

Sahih International

And that those who do not believe in the Hereafter - We have prepared for them a painful punishment.

Shakir

And that (as for) those who do not believe in the hereafter, We have prepared for them a painful chastisement.

Yusuf Ali

And to those who believe not in the Hereafter, (it announceth) that We have prepared for them a Penalty Grievous (indeed).

Pickthall

And that those who believe not in the Hereafter, for them We have prepared a painful doom.

17:11

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ﭿ

Muhsin Khan

And man invokes (Allah) for evil as he invokes (Allah) for good and man is ever hasty [i.e., if he is angry with somebody, he invokes (saying): "O Allah! Curse him, etc." and that one should not do, but one should be patient].

Dr. Ghali

And man invokes for evil, as is his invocation for charity, (i.e., welfare) and man has constantly been hasty.

Pickthall

Man prayeth for evil as he prayeth for good; for man was ever hasty.

Yusuf Ali

The prayer that man should make for good, he maketh for evil; for man is given to hasty (deeds).

Shakir

And man prays for evil as he ought to pray for good, and man is ever hasty.

Sahih International

And man supplicates for evil as he supplicates for good, and man is ever hasty.

17:12

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Dr. Ghali

And We have made the night and the day (time) as two signs; so We have erased the sign of the night and We have made the sign of the day-time a beholder (i.e., when man can behold) that you may seek Grace from your Lord, and that you may know the number of the years and the reckoning. And everything We have expounded with (a distinct) expounding.

Yusuf Ali

We have made the Night and the Day as two (of Our) Signs: the Sign of the Night have We obscured, while the Sign of the Day We have made to enlighten you; that ye may seek bounty from your Lord, and that ye may know the number and count of the years: all things have We explained in detail.

Sahih International

And We have made the night and day two signs, and We erased the sign of the night and made the sign of the day visible that you may seek bounty from your Lord and may know the number of years and the account [of time]. And everything We have set out in detail.

Muhsin Khan

And We have appointed the night and the day as two Ayat (signs etc.). Then, We have made dark the sign of the night while We have made the sign of day illuminating, that you may seek bounty from your Lord, and that you may know the number of the years and the reckoning. And We have explained everything (in detail) with full explanation.

Pickthall

And We appoint the night and the day two portents. Then We make dark the portent of the night, and We make the portent of the day sight-giving, that ye may seek bounty from your Lord, and that ye may know the computation of the years, and the reckoning; and everything have We expounded with a clear expounding.

Shakir

And We have made the night and the day two signs, then We have made the sign of the night to pass away and We have made the sign of the day manifest, so that you may seek grace from your Lord, and that you might know the numbering of years and the reckoning; and We have explained everything with distinctness.

17:13

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Dr. Ghali

And every man We have imposed on him his bird (of augury) upon his neck, and We will bring out for him, on the Day of the Resurrection, a book (that) he will meet with, spread open.

Sahih International

And [for] every person We have imposed his fate upon his neck, and We will produce for him on the Day of Resurrection a record which he will encounter spread open.

Shakir

And We have made every man's actions to cling to his neck, and We will bring forth to him on the resurrection day a book which he will find wide open:

Yusuf Ali

Every man's fate We have fastened on his own neck: On the Day of Judgment We shall bring out for him a scroll, which he will see spread open.

Muhsin Khan

And We have fastened every man's deeds to his neck, and on the Day of Resurrection, We shall bring out for him a book which he will find wide open.

Pickthall

And every man's augury have We fastened to his own neck, and We shall bring forth for him on the Day of Resurrection a book which he will find wide open.

17:14

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Muhsin Khan

(It will be said to him): "Read your book. You yourself are sufficient as a reckoner against you this Day."

Dr. Ghali

"Read your book! Your self suffices you this day as a constant-reckoner against you."

Sahih International

[It will be said], "Read your record. Sufficient is yourself against you this Day as accountant."

Pickthall

(And it will be said unto him): Read thy Book. Thy soul sufficeth as reckoner against thee this day.

Shakir

Read your book; your own self is sufficient as a reckoner against you this day.

Yusuf Ali

(It will be said to him:) "Read thine (own) record: Sufficient is thy soul this day to make out an account against thee."

17:15

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Yusuf Ali

Who receiveth guidance, receiveth it for his own benefit: who goeth astray doth so to his own loss: No bearer of burdens can bear the burden of another: nor would We visit with Our Wrath until We had sent an messenger (to give warning).

Shakir

Whoever goes aright, for his own soul does he go aright; and whoever goes astray, to its detriment only does he go astray: nor can the bearer of a burden bear the burden of another, nor do We chastise until We raise a messenger.

Pickthall

Whosoever goeth right, it is only for (the good of) his own soul that he goeth right, and whosoever erreth, erreth only to its hurt. No laden soul can bear another's load, We never punish until we have sent a messenger.

Sahih International

Whoever is guided is only guided for [the benefit of] his soul. And whoever errs only errs against it. And no bearer of burdens will bear the burden of another. And never would We punish until We sent a messenger.

Dr. Ghali

Whoever is guided, surely he is guided only for himself; (i.e., for his own gain) and whoever errs (away), then surely he errs (away) only upon himself; (i.e., to his own loss) and no encumbered self will be encumbered with the encumbrance of another (self); and in no way are We tormenting (anyone) until We have sent forth a Messenger.

Muhsin Khan

Whoever goes right, then he goes right only for the benefit of his ownself. And whoever goes astray, then he goes astray to his own loss. No one laden with burdens can bear another's burden. And We never punish until We have sent a Messenger (to give warning).

17:16

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Shakir

And when We wish to destroy a town, We send Our commandment to the people of it who lead easy lives, but they transgress therein; thus the word proves true against it, so We destroy it with utter destruction.

Dr. Ghali

And when We will to cause a town to perish, We command its (people) luxurious (life), then they committed immorality therein; so the Word came true against it, (and) then We destroyed it an utter destruction.

Yusuf Ali

When We decide to destroy a population, We (first) send a definite order to those among them who are given the good things of this life and yet transgress; so that the word is proved true against them: then (it is) We destroy them utterly.

Muhsin Khan

And when We decide to destroy a town (population), We (first) send a definite order (to obey Allah and be righteous) to those among them [or We (first) increase in number those of its population] who are given the good things of this life. Then, they transgress therein, and thus the word (of torment) is justified against it (them). Then We destroy it with complete destruction.

Pickthall

And when We would destroy a township We send commandment to its folk who live at ease, and afterward they commit abomination therein, and so the Word (of doom) hath effect for it, and we annihilate it with complete annihilation.

Sahih International

And when We intend to destroy a city, We command its affluent but they defiantly disobey therein; so the word comes into effect upon it, and We destroy it with [complete] destruction.

17:17

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Sahih International

And how many have We destroyed from the generations after Noah. And sufficient is your Lord, concerning the sins of His servants, as Acquainted and Seeing.

Pickthall

How many generations have We destroyed since Noah! And Allah sufficeth as Knower and Beholder of the sins of His slaves.

Yusuf Ali

How many generations have We destroyed after Noah? and enough is thy Lord to note and see the sins of His servants.

Shakir

And how many of the generations did We destroy after Nuh! and your Lord is sufficient as Knowing and Seeing with regard to His servants' faults.

Dr. Ghali

And how many generations We have caused to perish even after Nuh; (Noah) and your Lord suffices as One Who is Ever-Cognizant of (and) Ever-Beholding of the guilty (deeds) of His bondmen.

Muhsin Khan

And how many generations have We destroyed after Nuh (Noah)! And Sufficient is your Lord as an All-Knower and All-Beholder of the sins of His slaves.

17:18

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Pickthall

Whoso desireth that (life) which hasteneth away, We hasten for him therein what We will for whom We please. And afterward We have appointed for him hell; he will endure the heat thereof, condemned, rejected.

Dr. Ghali

Whoever is willing (to gain) (this) hasty (world), We (quickly) hasten for him therein whatever We decide to whomever We will; thereafter We make for him Hell where he will roast, reprobated and (regretfully) rejected.

Muhsin Khan

Whoever wishes for the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell, he will burn therein disgraced and rejected, ( far away from Allah's Mercy).

Sahih International

Whoever should desire the immediate - We hasten for him from it what We will to whom We intend. Then We have made for him Hell, which he will [enter to] burn, censured and banished.

Shakir

Whoever desires this present life, We hasten to him therein what We please for whomsoever We desire, then We assign to him the hell; he shall enter it despised, driven away.

Yusuf Ali

If any do wish for the transitory things (of this life), We readily grant them - such things as We will, to such person as We will: in the end have We provided Hell for them: they will burn therein, disgraced and rejected.

17:19

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Shakir

And whoever desires the hereafter and strives for it as he ought to strive and he is a believer; (as for) these, their striving shall surely be accepted.

Sahih International

But whoever desires the Hereafter and exerts the effort due to it while he is a believer - it is those whose effort is ever appreciated [by Allah ].

Pickthall

And whoso desireth the Hereafter and striveth for it with the effort necessary, being a believer; for such, their effort findeth favour (with their Lord).

Yusuf Ali

Those who do wish for the (things of) the Hereafter, and strive therefor with all due striving, and have Faith,- they are the ones whose striving is acceptable (to Allah).

Muhsin Khan

And whoever desires the Hereafter and strives for it, with the necessary effort due for it (i.e. do righteous deeds of Allah's Obedience) while he is a believer (in the Oneness of Allah Islamic Monotheism), then such are the ones whose striving shall be appreciated, thanked and rewarded (by Allah).

Dr. Ghali

And whoever is willing (to gain) the Hereafter and diligently endeavors after it as he should (endeavor), being a believer, then those, their endeavor is to be thanked.

17:20

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Shakir

All do We aid-- these as well as those-- out of the bounty of your Lord, and the bounty of your Lord is not confined.

Muhsin Khan

To each these as well as those We bestow from the Bounties of your Lord. And the Bounties of your Lord can never be forbidden.

Sahih International

To each [category] We extend - to these and to those - from the gift of your Lord. And never has the gift of your Lord been restricted.

Pickthall

Each do We supply, both these and those, from the bounty of thy Lord. And the bounty of thy Lord can never be walled up.

Dr. Ghali

Each do We supply, these and these (too) from your Lord?s gift, and in no way can your Lord's gift be walled up.

Yusuf Ali

Of the bounties of thy Lord We bestow freely on all- These as well as those: The bounties of thy Lord are not closed (to anyone).

17:21

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Yusuf Ali

See how We have bestowed more on some than on others; but verily the Hereafter is more in rank and gradation and more in excellence.

Shakir

See how We have made some of them to excel others, and certainly the hereafter is much superior in respect of excellence.

Muhsin Khan

See how We prefer one above another (in this world) and verily, the Hereafter will be greater in degrees and greater in preference.

Dr. Ghali

Look how We have graced some of them over the others, (Literally: over some "others") and indeed the Hereafter is greater in degrees and greater with marked graciousness.

Pickthall

See how We prefer one of them above another, and verily the Hereafter will be greater in degrees and greater in preferment.

Sahih International

Look how We have favored [in provision] some of them over others. But the Hereafter is greater in degrees [of difference] and greater in distinction.

17:22

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Pickthall

Set not up with Allah any other god (O man) lest thou sit down reproved, forsaken.

Yusuf Ali

Take not with Allah another object of worship; or thou (O man!) wilt sit in disgrace and destitution.

Dr. Ghali

Do not make up with Allah another god, for then you will sit reprobated (and) abandoned.

Sahih International

Do not make [as equal] with Allah another deity and [thereby] become censured and forsaken.

Muhsin Khan

Set not up with Allah any other ilah (god), (O man)! (This verse is addressed to Prophet Muhammad SAW , but its implication is general to all mankind), or you will sit down reproved, forsaken (in the Hell-fire).

Shakir

Do not associate with Allah any other god, lest you sit down despised, neglected.

17:23

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Dr. Ghali

And your Lord has decreed that you should not worship any except Him (only) and (to show) fairest companionship to parents; in case ever one or both of them reaches old age (Literally: being great "in years") in your presence, do not say to them, "Fie!" nor scold them; and speak to them respectful words (Literally: say to them an honorable saying).

Muhsin Khan

And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour.

Pickthall

Thy Lord hath decreed, that ye worship none save Him, and (that ye show) kindness to parents. If one of them or both of them attain old age with thee, say not "Fie" unto them nor repulse them, but speak unto them a gracious word.

Yusuf Ali

Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honour.

Sahih International

And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], "uff," and do not repel them but speak to them a noble word.

Shakir

And your Lord has commanded that you shall not serve (any) but Him, and goodness to your parents. If either or both of them reach old age with you, say not to them (so much as) "Ugh" nor chide them, and speak to them a generous word.

17:24

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Yusuf Ali

And, out of kindness, lower to them the wing of humility, and say: "My Lord! bestow on them thy Mercy even as they cherished me in childhood."

Dr. Ghali

And lower to them the wing of humbleness out of mercy and say, "Lord! Have mercy on them, as they reared me (when I was) small."

Shakir

And make yourself submissively gentle to them with compassion, and say: O my Lord! have compassion on them, as they brought me up (when I was) little.

Muhsin Khan

And lower unto them the wing of submission and humility through mercy, and say: "My Lord! Bestow on them Your Mercy as they did bring me up when I was small."

Pickthall

And lower unto them the wing of submission through mercy, and say: My Lord! Have mercy on them both as they did care for me when I was little.

Sahih International

And lower to them the wing of humility out of mercy and say, "My Lord, have mercy upon them as they brought me up [when I was] small."

17:25

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Shakir

Your Lord knows best what is in your minds; if you are good, then He is surely Forgiving to those who turn (to Him) frequently.

Dr. Ghali

Your Lord knows best whatever is in your selves. In case you are righteous, then surely He has been Ever-Forgiving to the constant resorters (to Him).

Muhsin Khan

Your Lord knows best what is in your inner-selves. If you are righteous, then, verily, He is Ever Most Forgiving to those who turn unto Him again and again in obedience, and in repentance.

Pickthall

Your Lord is Best Aware of what is in your minds. If ye are righteous, then lo! He was ever Forgiving unto those who turn (unto Him).

Sahih International

Your Lord is most knowing of what is within yourselves. If you should be righteous [in intention] - then indeed He is ever, to the often returning [to Him], Forgiving.

Yusuf Ali

Your Lord knoweth best what is in your hearts: If ye do deeds of righteousness, verily He is Most Forgiving to those who turn to Him again and again (in true penitence).

17:26

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Pickthall

Give the kinsman his due, and the needy, and the wayfarer, and squander not (thy wealth) in wantonness.

Shakir

And give to the near of kin his due and (to) the needy and the wayfarer, and do not squander wastefully.

Muhsin Khan

And give to the kindred his due and to the Miskin (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift . [Tafsir. At-Tabari, Vol. 10, Page 158 (Verse 9: 60)].

Dr. Ghali

And bring to a near kinsman his true (right) and (to) the indigent and the wayfarer; and do not squander wantonly (Literally: in "wanton" squandering).

Sahih International

And give the relative his right, and [also] the poor and the traveler, and do not spend wastefully.

Yusuf Ali

And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift.

17:27

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Dr. Ghali

Surely the squanderers have been brethren of Ash-Shayâtin (The all-vicious ones, i.e., the devils), and Ash-Shaytan has ever been ever-disbelieving to his Lord.

Yusuf Ali

Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his Lord (himself) ungrateful.

Pickthall

Lo! the squanderers were ever brothers of the devils, and the devil was ever an ingrate to his Lord.

Shakir

Surely the squanderers are the fellows of the Shaitans and the Shaitan is ever ungrateful to his Lord.

Sahih International

Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful.

Muhsin Khan

Verily, spendthrifts are brothers of the Shayatin (devils), and the Shaitan (Devil - Satan) is ever ungrateful to his Lord.

17:28

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Sahih International

And if you [must] turn away from the needy awaiting mercy from your Lord which you expect, then speak to them a gentle word.

Dr. Ghali

And in case ever you definitely veer away from them, seeking mercy from your Lord that you hope for, then speak to them a reasonable saying.

Shakir

And if you turn away from them to seek mercy from your Lord, which you hope for, speak to them a gentle word.

Pickthall

But if thou turn away from them, seeking mercy from thy Lord, for which thou hopest, then speak unto them a reasonable word.

Muhsin Khan

And if you (O Muhammad SAW) turn away from them (kindred, poor, wayfarer, etc. whom We have ordered you to give their rights, but if you have no money at the time they ask you for it) and you are awaiting a mercy from your Lord for which you hope, then, speak unto them a soft kind word (i.e. Allah will give me and I shall give you).

Yusuf Ali

And even if thou hast to turn away from them in pursuit of the Mercy from thy Lord which thou dost expect, yet speak to them a word of easy kindness.

17:29

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Shakir

And do not make your hand to be shackled to your neck nor stretch it forth to the utmost (limit) of its stretching forth, lest you should (afterwards) sit down blamed, stripped off.

Pickthall

And let not thy hand be chained to thy neck nor open it with a complete opening, lest thou sit down rebuked, denuded.

Sahih International

And do not make your hand [as] chained to your neck or extend it completely and [thereby] become blamed and insolvent.

Yusuf Ali

Make not thy hand tied (like a niggard's) to thy neck, nor stretch it forth to its utmost reach, so that thou become blameworthy and destitute.

Dr. Ghali

And do not set up your hand shackled to your neck, (i.e., Do not be niggardly) nor outspread it widespread altogether, (Literally: outspread it all outspreading, i.e., do not be a spendthrift) for then you will sit blamed and regretfully rejected.

Muhsin Khan

And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty.

17:30

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Yusuf Ali

Verily thy Lord doth provide sustenance in abundance for whom He pleaseth, and He provideth in a just measure. For He doth know and regard all His servants.

Sahih International

Indeed, your Lord extends provision for whom He wills and restricts [it]. Indeed He is ever, concerning His servants, Acquainted and Seeing.

Pickthall

Lo! thy Lord enlargeth the provision for whom He will, and straiteneth (it for whom He will). Lo, He was ever Knower, Seer of His slaves.

Dr. Ghali

Surely your Lord outspreads the provision to whomever He decides and estimates (it); surely He has been Ever-Cognizant of (and) Ever-Beholding His bondmen.

Muhsin Khan

Truly, your Lord enlarges the provision for whom He wills and straitens (for whom He wills). Verily, He is Ever All-Knower, All-Seer of His slaves.

Shakir

Surely your Lord makes plentiful the means of subsistence for whom He pleases and He straitens (them); surely He is ever Aware of, Seeing, His servants.

17:31

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Dr. Ghali

And do not kill your children in apprehension of want; We provide for them and for you (too); surely the killing of them has been a great sinning.

Pickthall

Slay not your children, fearing a fall to poverty, We shall provide for them and for you. Lo! the slaying of them is great sin.

Muhsin Khan

And kill not your children for fear of poverty. We provide for them and for you. Surely, the killing of them is a great sin.

Shakir

And do not kill your children for fear of poverty; We give them sustenance and yourselves (too); surely to kill them is a great wrong.

Sahih International

And do not kill your children for fear of poverty. We provide for them and for you. Indeed, their killing is ever a great sin.

Yusuf Ali

Kill not your children for fear of want: We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin.

17:32

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Yusuf Ali

Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils).

Shakir

And go not nigh to fornication; surely it is an indecency and an evil way.

Muhsin Khan

And come not near to the unlawful sexual intercourse. Verily, it is a Fahishah [i.e. anything that transgresses its limits (a great sin)], and an evil way (that leads one to Hell unless Allah forgives him).

Pickthall

And come not near unto adultery. Lo! it is an abomination and an evil way.

Dr. Ghali

And do not come near to adultery; surely it has been an obscenity and odious as a way.

Sahih International

And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way.

17:33

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Dr. Ghali

And do not kill the self that Allah has prohibited, except by truthful (right) (Literally: with the truth). And whoever is killed unjustly, We have (already) appointed to his patron authority. So let him not exceed (Literally: be extravagant) in killing; surely he will be vindicated.

Shakir

And do not kill any one whom Allah has forbidden, except for a just cause, and whoever is slain unjustly, We have indeed given to his heir authority, so let him not exceed the just limits in slaying; surely he is aided.

Sahih International

And do not kill the soul which Allah has forbidden, except by right. And whoever is killed unjustly - We have given his heir authority, but let him not exceed limits in [the matter of] taking life. Indeed, he has been supported [by the law].

Yusuf Ali

Nor take life - which Allah has made sacred - except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand qisas or to forgive): but let him not exceed bounds in the matter of taking life; for he is helped (by the Law).

Muhsin Khan

And do not kill anyone which Allah has forbidden, except for a just cause. And whoever is killed (intentionally with hostility and oppression and not by mistake), We have given his heir the authority [(to demand Qisas, Law of Equality in punishment or to forgive, or to take Diya (blood money)]. But let him not exceed limits in the matter of taking life (i.e he should not kill except the killer only). Verily, he is helped (by the Islamic law).

Pickthall

And slay not the life which Allah hath forbidden save with right. Whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying. Lo! he will be helped.

17:34

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Shakir

And draw not near to the property of the orphan except in a goodly way till he attains his maturity and fulfill the promise; surely (every) promise shall be questioned about.

Pickthall

Come not near the wealth of the orphan save with that which is better till he come to strength; and keep the covenant. Lo! of the covenant it will be asked.

Dr. Ghali

And do not draw near the wealth of the orphan except in the fairest (manner) until he reaches full age; and fulfil the covenant. Surely the covenant will be questioned of.

Sahih International

And do not approach the property of an orphan, except in the way that is best, until he reaches maturity. And fulfill [every] commitment. Indeed, the commitment is ever [that about which one will be] questioned.

Muhsin Khan

And come not near to the orphan's property except to improve it, until he attains the age of full strength. And fulfil (every) covenant. Verily! the covenant, will be questioned about.

Yusuf Ali

Come not nigh to the orphan's property except to improve it, until he attains the age of full strength; and fulfil (every) engagement, for (every) engagement will be enquired into (on the Day of Reckoning).

17:35

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Muhsin Khan

And give full measure when you measure, and weigh with a balance that is straight. That is good (advantageous) and better in the end.

Pickthall

Fill the measure when ye measure, and weigh with a right balance; that is meet, and better in the end.

Sahih International

And give full measure when you measure, and weigh with an even balance. That is the best [way] and best in result.

Shakir

And give full measure when you measure out, and weigh with a true balance; this is fair and better in the end.

Dr. Ghali

And fill up the measure when you measure, and weigh with the straight equitableness; that is more charitable and fairest in interpretation (Or: determination, outcome).

Yusuf Ali

Give full measure when ye measure, and weigh with a balance that is straight: that is the most fitting and the most advantageous in the final determination.

17:36

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Dr. Ghali

And do not pursue what you have no knowledge of; surely hearing and beholding and heart-sight, (Or: perception) all of those will be questioned of.

Pickthall

(O man), follow not that whereof thou hast no knowledge. Lo! the hearing and the sight and the heart - of each of these it will be asked.

Shakir

And follow not that of which you have not the knowledge; surely the hearing and the sight and the heart, all of these, shall be questioned about that.

Yusuf Ali

And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning).

Muhsin Khan

And follow not (O man i.e., say not, or do not or witness not, etc.) that of which you have no knowledge (e.g. one's saying: "I have seen," while in fact he has not seen, or "I have heard," while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allah).

Sahih International

And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those [one] will be questioned.

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