VERSES
60
PAGES
404-410

Name

The Surah takes its name Ar-Rum from the second verse in which the words ghulibat-ir-Rum have occurred.

Period of Revelation

The period of the revelation of this Surah is determined absolutely by the historical event that has been mentioned at the outset. It says: "The Romans have been vanquished in the neighboring land."In those days the Byzantine occupied territories adjacent to Arabia were Jordan, Syria and Palestine, and in these territories the Romans were completely overpowered by the Iranians in 615 A. D. Therefore, it can be said with absolute certainty that this Surah was sent down in the same year, and this was the year in which the migration to Habash took place.

Historical Background

The prediction made in the initial verses of this Surah is one of the most outstanding evidences of the Quran's being the Word of Allah and the Holy Prophet Muhammad's being a true Messenger of Allah. Let us have a look at the historical background relevant to the verses.

Eight years before the Holy Prophet's advent as a Prophet the Byzantine Emperor Maurice was overthrown by Phocus, who captured the throne and became king. Phocus first got the Emperor's five sons executed in front of him, and then got the Emperor also killed and hung their heads in a thoroughfare in Constantinople. A few days after this he had the empress and her three daughters also put to death. The event provided Khusrau Parvez, the Sassanid king of Iran; a good moral excuse to attack Byzantium. For Emperor Maurice had been his benefactor; with his help he had got the throne of Iran. Therefore, he declared that he would avenge his godfather's and his children's murder upon Phocus, the usurper. So, he started war against Byzantium in 603 A. D. and within a few years, putting the Phocus armies to rout in succession, he reached Edessa (modern, Urfa) in Asia Minor, on the one hand, and Aleppo and Antioch in Syria, on the other. When the Byzantine ministers saw that Phocus could not save the country, they sought the African governor's help, who sent his son, Heraclius, to Constantinople with a strong fleet. Phocus was immediately deposed and Heraclius made emperor. He treated Phocus as he had treated Maurice. This happened in 610 A. D., the year the Holy Prophet was appointed to Prophethood.

The moral excuse for which Khusrau Parvez had started the war was no more valid after the deposition and death of Phocus. Had the object of his war really been to avenge the murder of his ally on Phocus for his cruelty, he would have come to terms with the new Emperor after the death of Phocus. But he continued the war, and gave it the color of a crusade between Zoroastrianism and Christianity. The sympathies of the Christian sects (i. e. Nestorians and Jacobians, etc.) which had been excommunicated by the Roman ecclesiastical authority and tyrannized for years also went with the Magian (Zoroastrian) invaders, and the Jews also joined hands with them; so much so that the number of the Jews who enlisted in Khusrau's army rose up to 26,000.

Heraclius could not stop this storm. The very first news that he received from the East after ascending the throne was that of the Iranian occupation of Antioch. After this Damascus fell in 613 A. D. Then in 614 A.D. the Iranians occupying Jerusalem played havoc with the Christian world. Ninety thousand Christians were massacred and the Holy Sepulcher was desecrated. The Original Cross on which, according to the Christian belief, Jesus had died was seized and carried to Mada'in. The chief priest Zacharia was taken prisoner and all the important churches of the city were destroyed. How puffed up was Khusrau Parvez at this victory can be judged from the letter that he wrote to Heraclius from Jerusalem. He wrote: "From Khusrau, the greatest of all gods, the master of the whole world: To Heraclius, his most wretched and most stupid servant: You say that you have trust in your Lord. why didn't then your Lord save Jerusalem from me?"

Within a year after this victory the Iranian armies over-ran Jordan, Palestine and the whole of the Sinai Peninsula, and reached the frontiers of Egypt. In those very days another conflict of a far greater historical consequence was going on in Makkah. The believers in One God, under the leadership of the Prophet Muhammad (may Allah's peace be upon him), were fighting for their existence against the followers of shirk under the command of the chiefs of the Quraish, and the conflict had reached such a stage that in 615 A. D., a substantial number of the Muslims had to leave their homes and take refuge with the Christian kingdom of Habash, which was an ally of the Byzantine Empire. In those days the Sassanid victories against Byzantium were the talk of the town, and the pagans of Makkah were delighted and were taunting the Muslims to the effect: "Look the fire worshipers of Iran are winning victories and the Christian believers in Revelation and Prophethood are being routed everywhere. Likewise, we, the idol worshipers of Arabia, will exterminate you and your religion."

These were the conditions when this Surah of the Quran was sent down, and in it a prediction was made, saying:"The Romans have been vanquished in the neighboring land and within a few years after their defeat, they shall be victorious. And it will be the day when the believers will rejoice in the victory granted by Allah." It contained not one but two predictions: First, the Romans shall be victorious; and second, the Muslims also shall win a victory at the same time. Apparently, there was not a remote chance of the fulfillment of the either prediction in the next few years. On the one hand, there were a handful of the Muslims, who were being beaten and tortured in Makkah, and even till eight years after this prediction there appeared no chance of their victory and domination. On the other, the Romans were losing more and more ground every next day. By 619 A. D. the whole of Egypt had passed into Sassanid hands and the Magian armies had reached as far as Tripoli. In Asia Minor they beat and pushed back the Romans to Bosporus, and in 617 A. D. they captured Chalcedon (modern, Kadikoy) just opposite Constantinople. The Emperor sent an envoy to Khusrau, praying that he was ready to have peace on any terms, but he replied, "I shall not give protection to the emperor until he is brought in chains before me and gives up obedience to his crucified god and adopts submission to the fire god." At last, the Emperor became so depressed by defeat that he decided to leave Constantinople and shift to Carthage (modern, Tunis). In short, as the British historian Gibbon says, even seven to eight years after this prediction of the Quran, the conditions were such that no one could even imagine that the Byzantine Empire would ever gain an upper hand over Iran. Not to speak of gaining domination, no one could hope that the Empire, under the circumstances, would even survive.

bid`i sinin, and the word bid` in Arabic applies to a number upto ten. Therefore, make the bet for ten years and increase the number of camels to a hundred." So, Hadrat Abu Bakr spoke to Ubayy again and bet a hundred camels for ten years.

In 622 A. D. as the Holy Prophet migrated to Madinah, the Emperor Heraclius set off quietly for Trabzon from Constantinople via the Black Sea and started preparations to attack Iran from rear. For this he asked the Church for money, and Pope Sergius lent him the Church collections on interest, in a bid to save Christianity from Zoroastrianism. Heraclius started his counter attack in 623 A. D. from Armenia. Next year, in 624 A. D., he entered Azerbaijan and destroyed Clorumia, the birthplace of Zoroaster, and ravaged the principal fire temple of Iran. Great are the powers of Allah, this was the very year when the Muslims achieved a decisive victory at Badr for the first time against the mushriks. Thus both the predictions made in Surah Rum were fulfilled simultaneously within the stipulated period of ten years.

The Byzantine forces continued to press the Iranians hard and in the decisive battle at Nineveh (627 A.D.) they dealt them the hardest blow. They captured the royal residence of Dastagerd, and then pressing forward reached right opposite to Ctesiphon, capital of Iran in those days. In 628 A. D. in an internal revolt, Khusrau Parvez was imprisoned and 18 of his sons were executed in front of him and a few days later he himself died in the prison. This was the year when the peace treaty of Hudaibiya was concluded, which the Quran has termed as "the supreme victory", and in this very year Khusrau's son, Qubad II, gave up all the occupied Roman territories, restored the True Cross and made peace with Byzantium. In 628 A. D., the Emperor himself went to Jerusalem to install the "Holy Cross" in its place, and in the same year the Holy Prophet entered Makkah for the first time after the Hijrah to perform the `Umra-tul-Qada'.

After this no one could have any doubt about the truth of the prophecy of the Quran, with the result that most of the Arab polytheists accepted Islam. The heirs of Ubayy bin Khalaf lost their bet and had to give a hundred camels to Hadrat Abu Bakr Siddiq. He took them before the Holy Prophet, who ordered that they be given away in charity, because the bet had been made at a time when gambling had not yet been forbidden by the Shari`ah ; now it was forbidden. Therefore, the bet was allowed to be accepted from the belligerent disbelievers, but instruction given that it should be given away in charity and should not be brought in personal use.

Theme and Subject matter

The discourse begins with the theme that the Romans have been overcome and the people the world over think that the empire is about to collapse, but the fact is that within a few years the tables will be turned and the vanquished will again become victorious.

This introductory theme contains the great truth that man is accustomed to seeing only what is apparent and superficial. That which is behind the apparent and superficial he does not know. When in the petty matters of life, this habit to see only the apparent and superficial can lead man to misunderstandings and miscalculations, and when he is liable to make wrong estimates only due to lack of knowledge about "what will happen tomorrow", how stupendous will be his error if he risks his whole life-activity by placing reliance only upon what is visible and apparent with respect to his worldly life as a whole.

In this connection, the Signs of the universe which have been presented as evidence to prove the doctrine of the Hereafter arc precisely the same which support the doctrine of Tauhid. Therefore from verse 28 onward, the discourse turns to the affirmation of Tauhid and the refutation of shirk, and it is stressed that the natural way of life for man is none else but to serve One God exclusively. Shirk is opposed to the nature of the universe as to the nature of man. Therefore, whenever man has adopted this deviation, chaos has resulted. Again here, an allusion has been made to the great chaos that had gripped the world on account of the war between the two major powers of the time, and it has been indicated that this chaos too, is the result of shirk, and all the nations who were ever involved in mischief and chaos in the history of mankind were also mushriks.

In conclusion, a parable has been presented to make the people understand that just as dead earth comes to life, all of a sudden, by a shower of rain sent by God and swells with vegetation and plant life, so is the case with the dead humanity. When God sends a shower of His mercy in the form of Revelation and Prophethood, it also gives a new life to mankind and causes it to grow and develop and flourish. Therefore: "If you take full advantage of this opportunity, the barren land of Arabia will bloom by Allah's mercy and the whole advantage will be your. But if you do not take advantage of it, you will harm only your selves. Then no regret will avail and no opportunity will be provided to make amends."

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

ﭑﭒﭓ

وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

Dr. Ghali

And of His signs is that He created for you, of yourselves, spouses, that you (may) find rest in them, and he has made between you amity and mercy. Surely in that are indeed signs for a people who meditate.

Pickthall

And of His signs is this: He created for you helpmeets from yourselves that ye might find rest in them, and He ordained between you love and mercy. Lo! herein indeed are portents for folk who reflect.

Shakir

And one of His signs is that He created mates for you from yourselves that you may find rest in them, and He put between you love and compassion; most surely there are signs in this for a people who reflect.

Sahih International

And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.

Yusuf Ali

And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquillity with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect.

Transliteration

Wamin ayatihi an khalaqa lakummin anfusikum azwajan litaskunoo ilayha wajaAAalabaynakum mawaddatan warahmatan inna fee thalika laayatinliqawmin yatafakkaroon

Muhsin Khan

And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect.

وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّلْعَالِمِينَ

Transliteration

Wamin ayatihi khalqu assamawatiwal-ardi wakhtilafu alsinatikumwaalwanikum inna fee thalika laayatinlilAAalimeen

Pickthall

And of His signs is the creation of the heavens and the earth, and the difference of your languages and colours. Lo! herein indeed are portents for men of knowledge.

Yusuf Ali

And among His Signs is the creation of the heavens and the earth, and the variations in your languages and your colours: verily in that are Signs for those who know.

Shakir

And one of His signs is the creation of the heavens and the earth and the diversity of your tongues and colors; most surely there are signs in this for the learned.

Sahih International

And of His signs is the creation of the heavens and the earth and the diversity of your languages and your colors. Indeed in that are signs for those of knowledge.

Dr. Ghali

And of His signs is the creation of the heavens and the earth and the differences of your tongues and colors. Surely in that are indeed signs for knowledgeable men.

Muhsin Khan

And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colours. Verily, in that are indeed signs for men of sound knowledge.

وَمِنْ آيَاتِهِ مَنَامُكُم بِاللَّيْلِ وَالنَّهَارِ وَابْتِغَاؤُكُم مِّن فَضْلِهِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَسْمَعُونَ

Shakir

And one of His signs is your sleeping and your seeking of His grace by night and (by) day; most surely there are signs in this for a people who would hear.

Yusuf Ali

And among His Signs is the sleep that ye take by night and by day, and the quest that ye (make for livelihood) out of His Bounty: verily in that are signs for those who hearken.

Muhsin Khan

And among His Signs is the sleep that you take by night and by day, and your seeking of His Bounty. Verily, in that are indeed signs for a people who listen.

Transliteration

Wamin ayatihi manamukumbillayli wannahari wabtighaokummin fadlihi inna fee thalika laayatinliqawmin yasmaAAoon

Dr. Ghali

And of His signs is your sleeping by night and daytime, and your seeking after His Grace. Surely in that are indeed signs for a people who hear.

Pickthall

And of His signs is your slumber by night and by day, and your seeking of His bounty. Lo! herein indeed are portents for folk who heed.

Sahih International

And of His signs is your sleep by night and day and your seeking of His bounty. Indeed in that are signs for a people who listen.

وَمِنْ آيَاتِهِ يُرِيكُمُ الْبَرْقَ خَوْفًا وَطَمَعًا وَيُنَزِّلُ مِنَ السَّمَاءِ مَاءً فَيُحْيِي بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ

Dr. Ghali

And of His signs is (that) He shows you lightning, for fear and longing (of Him), and that He has been sending down from the heaven water; so He gives life to the earth after its death. Surely in that are indeed signs for a people who consider.

Sahih International

And of His signs is [that] He shows you the lightening [causing] fear and aspiration, and He sends down rain from the sky by which He brings to life the earth after its lifelessness. Indeed in that are signs for a people who use reason.

Transliteration

Wamin ayatihi yureekumualbarqa khawfan watamaAAan wayunazzilu mina assama-imaan fayuhyee bihi al-arda baAAda mawtihainna fee thalika laayatin liqawminyaAAqiloon

Muhsin Khan

And among His Signs is that He shows you the lightning, by way of fear and hope, and He sends down water (rain) from the sky, and therewith revives the earth after its death. Verily, in that are indeed signs for a people who understand.

Yusuf Ali

And among His Signs, He shows you the lightning, by way both of fear and of hope, and He sends down rain from the sky and with it gives life to the earth after it is dead: verily in that are Signs for those who are wise.

Pickthall

And of His signs is this: He showeth you the lightning for a fear and for a hope, and sendeth down water from the sky, and thereby quickeneth the earth after her death. Lo! herein indeed are portents for folk who understand.

Shakir

And one of His signs is that He shows you the lightning for fear and for hope, and sends down water from the clouds then gives life therewith to the earth after its death; most surely there are signs in this for a people who understand

وَمِنْ آيَاتِهِ أَن تَقُومَ السَّمَاءُ وَالْأَرْضُ بِأَمْرِهِ ۚ ثُمَّ إِذَا دَعَاكُمْ دَعْوَةً مِّنَ الْأَرْضِ إِذَا أَنتُمْ تَخْرُجُونَ

Dr. Ghali

And of His signs is that the heaven and the earth come upright by His Command; thereafter when He calls you (His) call out of the earth, only then you will come (Literally: go out) out (of it).

Pickthall

And of His signs is this: The heavens and the earth stand fast by His command, and afterward, when He calleth you, lo! from the earth ye will emerge.

Yusuf Ali

And among His Signs is this, that heaven and earth stand by His Command: then when He calls you, by a single call, from the earth, behold, ye (straightway) come forth.

Muhsin Khan

And among His Signs is that the heaven and the earth stand by His Command, then afterwards when He will call you by single call, behold, you will come out from the earth (i.e from your graves for reckoning and recompense).

Sahih International

And of His signs is that the heaven and earth remain by His command. Then when He calls you with a [single] call from the earth, immediately you will come forth.

Transliteration

Wamin ayatihi an taqooma assamaowal-ardu bi-amrihi thumma itha daAAakumdaAAwatan mina al-ardi itha antum takhrujoon

Shakir

And one of His signs is that the heaven and the earth subsist by His command, then when He calls you with a (single) call from out of the earth, lo! you come forth.

وَلَهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ كُلٌّ لَّهُ قَانِتُونَ

Yusuf Ali

To Him belongs every being that is in the heavens and on earth: all are devoutly obedient to Him.

Muhsin Khan

To Him belongs whatever is in the heavens and the earth. All are obedient to Him.

Transliteration

Walahu man fee assamawatiwal-ardi kullun lahu qanitoon

Shakir

And His is whosoever is in the heavens and the earth; all are obedient to Him.

Pickthall

Unto Him belongeth whosoever is in the heavens and the earth. All are obedient unto Him.

Sahih International

And to Him belongs whoever is in the heavens and earth. All are to Him devoutly obedient.

Dr. Ghali

And to Him belongs whoever is in the heavens and the earth; all are devout to Him.

ﭿ

وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ ۚ وَلَهُ الْمَثَلُ الْأَعْلَىٰ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ

Yusuf Ali

It is He Who begins (the process of) creation; then repeats it; and for Him it is most easy. To Him belongs the loftiest similitude (we can think of) in the heavens and the earth: for He is Exalted in Might, full of wisdom.

Dr. Ghali

And He is (The One) Who begins creation; thereafter He brings it back again, and it is most simple for Him. And He has the Most Exalted similitude in the heavens and the earth, and He is The Ever-Mighty, The Ever-Wise.

Muhsin Khan

And He it is Who originates the creation, then will repeat it (after it has been perished), and this is easier for Him. His is the highest description (i.e. none has the right to be worshipped but He, and there is nothing comparable unto Him) in the heavens and in the earth. And He is the All-Mighty, the All-Wise.

Sahih International

And it is He who begins creation; then He repeats it, and that is [even] easier for Him. To Him belongs the highest attribute in the heavens and earth. And He is the Exalted in Might, the Wise.

Pickthall

He it is Who produceth creation, then reproduceth it, and it is easier for Him. His is the Sublime Similitude in the heavens and the earth. He is the Mighty, the Wise.

Transliteration

Wahuwa allathee yabdao alkhalqathumma yuAAeeduhu wahuwa ahwanu AAalayhi walahu almathalu al-aAAlafee assamawati wal-ardiwahuwa alAAazeezu alhakeem

Shakir

And He it is Who originates the creation, then reproduces it, and it is easy to Him; and His are the most exalted attributes in the heavens and the earth, and He is the Mighty, the Wise.

ضَرَبَ لَكُم مَّثَلًا مِّنْ أَنفُسِكُمْ ۖ هَل لَّكُم مِّن مَّا مَلَكَتْ أَيْمَانُكُم مِّن شُرَكَاءَ فِي مَا رَزَقْنَاكُمْ فَأَنتُمْ فِيهِ سَوَاءٌ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنفُسَكُمْ ۚ كَذَٰلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْقِلُونَ

Dr. Ghali

He has struck for you a similitude from yourselves: do you have, among what your right hands possess, any associates in what We have provided for you, so that you are equal in regard to it, you fearing them as you have fright of each other? (Literally: yourselves) Thus We expound the signs for a people who consider.

Pickthall

He coineth for you a similitude of yourselves. Have ye, from among those whom your right hands possess, partners in the wealth We have bestowed upon you, equal with you in respect thereof, so that ye fear them as ye fear each other (that ye ascribe unto Us partners out of that which We created)? Thus We display the revelations for people who have sense.

Transliteration

Daraba lakum mathalan min anfusikumhal lakum mimma malakat aymanukum min shurakaafee ma razaqnakum faantum feehi sawaon takhafoonahumkakheefatikum anfusakum kathalika nufassilu al-ayatiliqawmin yaAAqiloon

Shakir

He sets forth to you a parable relating to yourselves: Have you among those whom your right hands possess partners in what We have given you for sustenance, so that with respect to it you are alike; you fear them as you fear each other? Thus do We make the communications distinct for a people who understand.

Muhsin Khan

He sets forth for you a parable from your ownselves, - Do you have partners among those whom your right hands possess (i.e your slaves) to share as equals in the wealth We have bestowed on you? Whom you fear as you fear each other? Thus do We explain the signs in detail to a people who have sense.

Sahih International

He presents to you an example from yourselves. Do you have among those whom your right hands possess any partners in what We have provided for you so that you are equal therein [and] would fear them as your fear of one another [within a partnership]? Thus do We detail the verses for a people who use reason.

Yusuf Ali

He does propound to you a similitude from your own (experience): do ye have partners among those whom your right hands possess, to share as equals in the wealth We have bestowed on you? Do ye fear them as ye fear each other? Thus do we explain the Signs in detail to a people that understand.

بَلِ اتَّبَعَ الَّذِينَ ظَلَمُوا أَهْوَاءَهُم بِغَيْرِ عِلْمٍ ۖ فَمَن يَهْدِي مَنْ أَضَلَّ اللَّهُ ۖ وَمَا لَهُم مِّن نَّاصِرِينَ

Transliteration

Bali ittabaAAa allatheena thalamooahwaahum bighayri AAilmin faman yahdee man adallaAllahu wama lahum min nasireen

Muhsin Khan

Nay, but those who do wrong follow their own lusts without knowledge, Then who will guide him whom Allah has sent astray? And for such there will be no helpers.

Sahih International

But those who wrong follow their [own] desires without knowledge. Then who can guide one whom Allah has sent astray? And for them there are no helpers.

Dr. Ghali

No indeed, (but) the ones who do injustice closely follow their (own) prejudices without knowledge. So who will guide the ones whom Allah has led into error? And in no way will they have any vindicators.

Yusuf Ali

Nay, the wrong-doers (merely) follow their own lusts, being devoid of knowledge. But who will guide those whom Allah leaves astray? To them there will be no helpers.

Shakir

Nay! those who are unjust follow their low desires without any knowledge; so who can guide him whom Allah makes err? And they shall have no helpers.

Pickthall

Nay, but those who do wrong follow their own lusts without knowledge. Who is able to guide him whom Allah hath sent astray? For such there are no helpers.

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

Shakir

Then set your face upright for religion in the right state-- the nature made by Allah in which He has made men; there is no altering of Allah's creation; that is the right religion, but most people do not know--

Yusuf Ali

So set thou thy face steadily and truly to the Faith: (establish) Allah's handiwork according to the pattern on which He has made mankind: no change (let there be) in the work (wrought) by Allah: that is the standard Religion: but most among mankind understand not.

Dr. Ghali

So set your face upright to the religion, unswervingly upright; (this religion is) the original disposition from Allah upon which He originated (Literally: constituted) mankind. There is no exchange for the creation of Allah. That is the most upright religion, but most of mankind do not know.

Pickthall

So set thy purpose (O Muhammad) for religion as a man by nature upright - the nature (framed) of Allah, in which He hath created man. There is no altering (the laws of) Allah's creation. That is the right religion, but most men know not -

Muhsin Khan

So set you (O Muhammad SAW) your face towards the religion of pure Islamic Monotheism Hanifa (worship none but Allah Alone) Allah's Fitrah (i.e. Allah's Islamic Monotheism), with which He has created mankind. No change let there be in Khalq-illah (i.e. the Religion of Allah Islamic Monotheism), that is the straight religion, but most of men know not. [Tafsir At-Tabari, Vol 21, Page 41]

Sahih International

So direct your face toward the religion, inclining to truth. [Adhere to] the fitrah of Allah upon which He has created [all] people. No change should there be in the creation of Allah . That is the correct religion, but most of the people do not know.

Transliteration

Faaqim wajhaka liddeeni haneefanfitrata Allahi allatee fatara annasaAAalayha la tabdeela likhalqi Allahi thalikaaddeenu alqayyimu walakinna akthara annasila yaAAlamoon

مُنِيبِينَ إِلَيْهِ وَاتَّقُوهُ وَأَقِيمُوا الصَّلَاةَ وَلَا تَكُونُوا مِنَ الْمُشْرِكِينَ

Pickthall

Turning unto Him (only); and be careful of your duty unto Him and establish worship, and be not of those who ascribe partners (unto Him);

Shakir

Turning to Him, and be careful of (your duty to) Him and keep up prayer and be not of the polytheists

Yusuf Ali

Turn ye back in repentance to Him, and fear Him: establish regular prayers, and be not ye among those who join gods with Allah,-

Transliteration

Muneebeena ilayhi wattaqoohuwaaqeemoo assalata wala takoonoomina almushrikeen

Dr. Ghali

(Be) turning penitent to Him; and be pious towards Him, and keep up the prayer, and do not be of the associators, (Those who associate others with Allah).

Sahih International

[Adhere to it], turning in repentance to Him, and fear Him and establish prayer and do not be of those who associate others with Allah

Muhsin Khan

(Always) Turning in repentance to Him (only), and be afraid and dutiful to Him; and perform As-Salat (Iqamat-as-Salat) and be not of Al-Mushrikun (the disbelievers in the Oneness of Allah, polytheists, idolaters, etc.).

ﯿ

مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا ۖ كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ

Sahih International

[Or] of those who have divided their religion and become sects, every faction rejoicing in what it has.

Dr. Ghali

Of the ones who have caused disunity in their religion and become sects, each party exulting with what they have close to them.

Transliteration

Mina allatheena farraqoo deenahum wakanooshiyaAAan kullu hizbin bima ladayhim farihoon

Muhsin Khan

Of those who split up their religion (i.e. who left the true Islamic Monotheism), and became sects, [i.e. they invented new things in the religion (Bid'ah), and followed their vain desires], each sect rejoicing in that which is with it.

Yusuf Ali

Those who split up their Religion, and become (mere) Sects,- each party rejoicing in that which is with itself!

Pickthall

Of those who split up their religion and became schismatics, each sect exulting in its tenets.

Shakir

Of those who divided their religion and became seas every sect rejoicing in what they had with them

وَإِذَا مَسَّ النَّاسَ ضُرٌّ دَعَوْا رَبَّهُم مُّنِيبِينَ إِلَيْهِ ثُمَّ إِذَا أَذَاقَهُم مِّنْهُ رَحْمَةً إِذَا فَرِيقٌ مِّنْهُم بِرَبِّهِمْ يُشْرِكُونَ

Shakir

And when harm afflicts men, they call upon their Lord, turning to Him, then when He makes them taste of mercy from Him, lo! some of them begin to associate (others) with their Lord,

Pickthall

And when harm toucheth men they cry unto their Lord, turning to Him in repentance; then, when they have tasted of His mercy, behold! some of them attribute partners to their Lord

Yusuf Ali

When trouble touches men, they cry to their Lord, turning back to Him in repentance: but when He gives them a taste of Mercy as from Himself, behold, some of them pay part-worship to other god's besides their Lord,-

Muhsin Khan

And when harm touches men, they cry sincerely only to their Lord (Allah), turning to Him in repentance, but when He gives them a taste of His Mercy, behold! a party of them associate partners in worship with their Lord.

Transliteration

Wa-itha massa annasa durrundaAAaw rabbahum muneebeena ilayhi thumma itha athaqahumminhu rahmatan itha fareequn minhum birabbihimyushrikoon

Dr. Ghali

And when adversity touches mankind, they invoke their Lord, turning penitent to Him. Thereafter when He makes them taste mercy from Him, only then do a group of them associate (others) with their Lord.

Sahih International

And when adversity touches the people, they call upon their Lord, turning in repentance to Him. Then when He lets them taste mercy from Him, at once a party of them associate others with their Lord,

لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ ۚ فَتَمَتَّعُوا فَسَوْفَ تَعْلَمُونَ

Yusuf Ali

(As if) to show their ingratitude for the (favours) We have bestowed on them! Then enjoy (your brief day); but soon will ye know (your folly).

Muhsin Khan

So as to be ungrateful for the graces which We have bestowed on them. Then enjoy (your short life); but you will come to know.

Sahih International

So that they will deny what We have granted them. Then enjoy yourselves, for you are going to know.

Transliteration

Liyakfuroo bima ataynahumfatamattaAAoo fasawfa taAAlamoon

Shakir

So as to be ungrateful for what We have given them; but enjoy yourselves (for a while), for you shall soon come to know.

Pickthall

So as to disbelieve in that which We have given them. (Unto such it is said): Enjoy yourselves awhile, but ye will come to know.

Dr. Ghali

So as to disbelieve in what We have brought them. So take your enjoyment; then you will eventually know.

أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَانًا فَهُوَ يَتَكَلَّمُ بِمَا كَانُوا بِهِ يُشْرِكُونَ

Transliteration

Am anzalna AAalayhim sultananfahuwa yatakallamu bima kanoo bihi yushrikoon

Yusuf Ali

Or have We sent down authority to them, which points out to them the things to which they pay part-worship?

Muhsin Khan

Or have We revealed to them a Scripture, which speaks of that which they have been associating with Him?

Dr. Ghali

Or (even) have We sent down an all-binding authority upon them, so he speaks of what they used to associate (with Him)?

Shakir

Or, have We sent down upon them an authority so that it speaks of that which they associate with Him?

Sahih International

Or have We sent down to them an authority, and it speaks of what they were associating with Him?

Pickthall

Or have We revealed unto them any warrant which speaketh of that which they associate with Him?

ﭿ

وَإِذَا أَذَقْنَا النَّاسَ رَحْمَةً فَرِحُوا بِهَا ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمْ يَقْنَطُونَ

Sahih International

And when We let the people taste mercy, they rejoice therein, but if evil afflicts them for what their hands have put forth, immediately they despair.

Dr. Ghali

And when We make mankind to taste a mercy, they exult with it; and in case odious (time) afflicts them for what their hands had forwarded, only then do they despond.

Muhsin Khan

And when We cause mankind to taste of mercy, they rejoice therein, but when some evil afflicts them because of (evil deeds and sins) that their (own) hands have sent forth, lo! They are in despair!

Pickthall

And when We cause mankind to taste of mercy they rejoice therein; but if an evil thing befall them as the consequence of their own deeds, lo! they are in despair!

Shakir

And when We make people taste of mercy they rejoice in it, and if an evil befall them for what their hands have already wrought, lo! they are in despair.

Yusuf Ali

When We give men a taste of Mercy, they exult thereat: and when some evil afflicts them because of what their (own) hands have sent forth, behold, they are in despair!

Transliteration

Watha athaqna annasarahmatan farihoo biha wa-in tusibhumsayyi-atun bima qaddamat aydeehim itha hum yaqnatoon

أَوَلَمْ يَرَوْا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ وَيَقْدِرُ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يُؤْمِنُونَ

Muhsin Khan

Do they not see that Allah enlarges the provision for whom He wills and straitens (it for whom He wills). Verily, in that are indeed signs for a people who believe.

Transliteration

Awa lam yaraw anna Allaha yabsutuarrizqa liman yashao wayaqdiru inna fee thalikalaayatin liqawmin yu/minoon

Shakir

Do they not see that Allah makes ample provision for whom He pleases, or straitens? Most surely there are signs in this for a people who believe.

Pickthall

See they not that Allah enlargeth the provision for whom He will, and straiteneth (it for whom He will). Lo! herein indeed are portents for folk who believe.

Dr. Ghali

And have they not seen that Allah outspreads the provision to whomever He decides and He estimates it? Surely in that are indeed signs for a people who believe.

Sahih International

Do they not see that Allah extends provision for whom He wills and restricts [it]? Indeed, in that are signs for a people who believe.

Yusuf Ali

See they not that Allah enlarges the provision and restricts it, to whomsoever He pleases? Verily in that are Signs for those who believe.

فَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ ۚ ذَٰلِكَ خَيْرٌ لِّلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ ۖ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

Yusuf Ali

So give what is due to kindred, the needy, and the wayfarer. That is best for those who seek the Countenance, of Allah, and it is they who will prosper.

Transliteration

Faati tha alqurba haqqahuwalmiskeena wabna assabeeli thalikakhayrun lillatheena yureedoona wajha Allahi waola-ikahumu almuflihoon

Dr. Ghali

So bring to a near kinsman his true (right), and to the indigent, and the wayfarer; that is most charitable (i.e., best) for the ones who are willing to (seek) the Face of Allah, and those are they (who are) the prosperers.

Shakir

Then give to the near of kin his due, and to the needy and the wayfarer; this is best for those who desire Allah's pleasure, and these it is who are successful.

Muhsin Khan

So give to the kindred his due, and to Al-Miskin (the poor) and to the wayfarer. That is best for those who seek Allah's Countenance, and it is they who will be successful.

Sahih International

So give the relative his right, as well as the needy and the traveler. That is best for those who desire the countenance of Allah , and it is they who will be the successful.

Pickthall

So give to the kinsman his due, and to the needy, and to the wayfarer. That is best for those who seek Allah's Countenance. And such are they who are successful.

وَمَا آتَيْتُم مِّن رِّبًا لِّيَرْبُوَ فِي أَمْوَالِ النَّاسِ فَلَا يَرْبُو عِندَ اللَّهِ ۖ وَمَا آتَيْتُم مِّن زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُولَٰئِكَ هُمُ الْمُضْعِفُونَ

Yusuf Ali

That which ye lay out for increase through the property of (other) people, will have no increase with Allah: but that which ye lay out for charity, seeking the Countenance of Allah, (will increase): it is these who will get a recompense multiplied.

Sahih International

And whatever you give for interest to increase within the wealth of people will not increase with Allah . But what you give in zakah, desiring the countenance of Allah - those are the multipliers.

Transliteration

Wama ataytum min ribanliyarbuwa fee amwali annasi falayarboo AAinda Allahi wama ataytum min zakatintureedoona wajha Allahi faola-ika humu almudAAifoon

Dr. Ghali

And whatever you bring in riba (Usury and other forms of unlawful gain) that it may augment upon (other) persons' (Usury and other forms of unlawful gain) wealth, then it does not augment in the Providence of Allah; and whatever you bring in Zakat, (Poor-dues) willing to seek the Face of Allah, then those are they who will get (recompense) manifold.

Pickthall

That which ye give in usury in order that it may increase on (other) people's property hath no increase with Allah; but that which ye give in charity, seeking Allah's Countenance, hath increase manifold.

Muhsin Khan

And that which you give in gift (to others), in order that it may increase (your wealth by expecting to get a better one in return) from other people's property, has no increase with Allah, but that which you give in Zakat seeking Allah's Countenance then those, they shall have manifold increase.

Shakir

And whatever you lay out as usury, so that it may increase in the property of men, it shall not increase with Allah; and whatever you give in charity, desiring Allah's pleasure-- it is these (persons) that shall get manifold.

اللَّهُ الَّذِي خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ۖ هَلْ مِن شُرَكَائِكُم مَّن يَفْعَلُ مِن ذَٰلِكُم مِّن شَيْءٍ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ

Sahih International

Allah is the one who created you, then provided for you, then will cause you to die, and then will give you life. Are there any of your "partners" who does anything of that? Exalted is He and high above what they associate with Him.

Pickthall

Allah is He Who created you and then sustained you, then causeth you to die, then giveth life to you again. Is there any of your (so-called) partners (of Allah) that doeth aught of that? Praised and Exalted be He above what they associate (with Him)!

Shakir

Allah is He Who created you, then gave you sustenance, then He causes you to die, then brings you to life. Is there any of your associate-gods who does aught of it? Glory be to Him, and exalted be He above what they associate (with Him).

Muhsin Khan

Allah is He Who created you, then provided food for you, then will cause you to die, then (again) He will give you life (on the Day of Resurrection). Is there any of your (so-called) partners (of Allah) that do anything of that ? Glory be to Him! And Exalted be He above all that (evil) they associate (with Him).

Yusuf Ali

It is Allah Who has created you: further, He has provided for your sustenance; then He will cause you to die; and again He will give you life. Are there any of your (false) "Partners" who can do any single one of these things? Glory to Him! and high is He above the partners they attribute (to him)!

Dr. Ghali

Allah is (He) Who created you; thereafter He provided for you; thereafter He will cause you to die; thereafter He will give you life. Is there any of your associates who performs any of these things? All Extolment be to Him and Supremely Exalted be He above whatever they associate (with Him)!

Transliteration

Allahu allathee khalaqakumthumma razaqakum thumma yumeetukum thumma yuhyeekum halmin shuraka-ikum man yafAAalu min thalikum minshay-in subhanahu wataAAala AAammayushrikoon

ﯿ

ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ

Muhsin Khan

Evil (sins and disobedience of Allah, etc.) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds, etc.), that Allah may make them taste a part of that which they have done, in order that they may return (by repenting to Allah, and begging His Pardon).

Sahih International

Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness].

Transliteration

Thahara alfasadu feealbarri walbahri bima kasabat aydee annasiliyutheeqahum baAAda allathee AAamiloolaAAallahum yarjiAAoon

Shakir

Corruption has appeared in the land and the sea on account of what the hands of men have wrought, that He may make them taste a part of that which they have done, so that they may return.

Yusuf Ali

Mischief has appeared on land and sea because of (the meed) that the hands of men have earned, that (Allah) may give them a taste of some of their deeds: in order that they may turn back (from Evil).

Dr. Ghali

Corruption has appeared in the land and the sea for what mankind's hands have earned, that He may make them taste some (part) of that which they have done, that possibly they would return.

Pickthall

Corruption doth appear on land and sea because of (the evil) which men's hands have done, that He may make them taste a part of that which they have done, in order that they may return.

قُلْ سِيرُوا فِي الْأَرْضِ فَانظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِن قَبْلُ ۚ كَانَ أَكْثَرُهُم مُّشْرِكِينَ

Sahih International

Say, [O Muhammad], "Travel through the land and observe how was the end of those before. Most of them were associators [of others with Allah ].

Pickthall

Say (O Muhammad, to the disbelievers): Travel in the land, and see the nature of the consequence for those who were before you! Most of them were idolaters.

Transliteration

Qul seeroo fee al-ardi fanthurookayfa kana AAaqibatu allatheena min qablu kanaaktharuhum mushrikeen

Yusuf Ali

Say: "Travel through the earth and see what was the end of those before (you): Most of them worshipped others besides Allah."

Muhsin Khan

Say (O Muhammad SAW): "Travel in the land and see what was the end of those before (you)! Most of them were Mushrikun (the disbelievers in the Oneness of Allah, polytheists, idolaters, etc.)."

Dr. Ghali

Say, "Travel in the earth, then look into how was the end of the ones who were earlier; most of them were associators." (Those who associate others with Allah).

Shakir

Say: Travel in the land, then see how was the end of those before; most of them were polytheists.

فَأَقِمْ وَجْهَكَ لِلدِّينِ الْقَيِّمِ مِن قَبْلِ أَن يَأْتِيَ يَوْمٌ لَّا مَرَدَّ لَهُ مِنَ اللَّهِ ۖ يَوْمَئِذٍ يَصَّدَّعُونَ

Dr. Ghali

So set your face upright to the most upright religion even before there comes up from Allah a Day without turning (back); upon that Day they will be sundered apart.

Shakir

Then turn thy face straight to the right religion before there come from Allah the day which cannot be averted; on that day they shall become separated.

Muhsin Khan

So set you (O Muhammad SAW) your face to (the obedience of Allah, your Lord) the straight and right religion (Islamic Monotheism), before there comes from Allah a Day which none can avert it. On that Day men shall be divided [(in two groups), a group in Paradise and a group in Hell].

Sahih International

So direct your face toward the correct religion before a Day comes from Allah of which there is no repelling. That Day, they will be divided.

Yusuf Ali

But set thou thy face to the right Religion before there come from Allah the Day which there is no chance of averting: on that Day shall men be divided (in two).

Pickthall

So set thy purpose resolutely for the right religion, before the inevitable day cometh from Allah. On that day mankind will be sundered-

Transliteration

Faaqim wajhaka liddeeni alqayyimimin qabli an ya/tiya yawmun la maradda lahu mina Allahiyawma-ithin yassaddaAAoon

مَن كَفَرَ فَعَلَيْهِ كُفْرُهُ ۖ وَمَنْ عَمِلَ صَالِحًا فَلِأَنفُسِهِمْ يَمْهَدُونَ

Pickthall

Whoso disbelieveth must (then) bear the consequences of his disbelief, while those who do right make provision for themselves -

Shakir

Whoever disbelieves, he shall be responsible for his disbelief, and whoever does good, they prepare (good) for their own souls,

Muhsin Khan

Whosoever disbelieves will suffer from his disbelief, and whosoever does righteous good deeds (by practising Islamic Monotheism), then such will prepare a good place (in Paradise) for themselves (and will be saved by Allah from His Torment).

Transliteration

Man kafara faAAalayhi kufruhu waman AAamila salihanfali-anfusihim yamhadoon

Yusuf Ali

Those who reject Faith will suffer from that rejection: and those who work righteousness will spread their couch (of repose) for themselves (in heaven):

Sahih International

Whoever disbelieves - upon him is [the consequence of] his disbelief. And whoever does righteousness - they are for themselves preparing,

Dr. Ghali

Whoever disbelieves, then his disbelief will be (charged) against him; and whoever does righteousness, then for themselves they are gaining access (to the Garden).

ﭿ

لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِن فَضْلِهِ ۚ إِنَّهُ لَا يُحِبُّ الْكَافِرِينَ

Sahih International

That He may reward those who have believed and done righteous deeds out of His bounty. Indeed, He does not like the disbelievers.

Muhsin Khan

That He may reward those who believe (in the Oneness of Allah Islamic Monotheism), and do righteous good deeds, out of His Bounty. Verily, He likes not the disbelievers.

Pickthall

That He may reward out of His bounty those who believe and do good works. Lo! He loveth not the disbelievers (in His guidance).

Transliteration

Liyajziya allatheena amanoowaAAamiloo assalihati min fadlihiinnahu la yuhibbu alkafireen

Yusuf Ali

That He may reward those who believe and work righteous deeds, out of his Bounty. For He loves not those who reject Faith.

Dr. Ghali

That He may recompense the ones who have believed and done righteous deeds of His Grace; surely He does not love the disbelievers.

Shakir

That He may reward those who believe and do good out of His grace; surely He does not love the unbelievers.

وَمِنْ آيَاتِهِ أَن يُرْسِلَ الرِّيَاحَ مُبَشِّرَاتٍ وَلِيُذِيقَكُم مِّن رَّحْمَتِهِ وَلِتَجْرِيَ الْفُلْكُ بِأَمْرِهِ وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ

Transliteration

Wamin ayatihi an yursila arriyahamubashshiratin waliyutheeqakum min rahmatihiwalitajriya alfulku bi-amrihi walitabtaghoo min fadlihiwalaAAallakum tashkuroon

Sahih International

And of His signs is that He sends the winds as bringers of good tidings and to let you taste His mercy and so the ships may sail at His command and so you may seek of His bounty, and perhaps you will be grateful.

Dr. Ghali

And of His signs is that He sends the winds, (constantly bearing) good tidings and that He may let you taste of His mercy, and that the ships may run by His Command, and that you may seek (your share of) His Grace; and that possibly you would thank (Him).

Yusuf Ali

Among His Signs is this, that He sends the Winds, as heralds of Glad Tidings, giving you a taste of His (Grace and) Mercy,- that the ships may sail (majestically) by His Command and that ye may seek of His Bounty: in order that ye may be grateful.

Muhsin Khan

And among His Signs is this, that He sends the winds as glad tidings, giving you a taste of His Mercy (i.e. rain), and that the ships may sail at His Command, and that you may seek of His Bounty, in order that you may be thankful.

Pickthall

And of His signs is this: He sendeth herald winds to make you taste His mercy, and that the ships may sail at His command, and that ye may seek his favour, and that haply ye may be thankful.

Shakir

And one of His signs is that He sends forth the winds bearing good news, and that He may make your taste of His mercy, and that the ships may run by His command, and that you may seek of His grace, and that you may be grateful.

وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ رُسُلًا إِلَىٰ قَوْمِهِمْ فَجَاءُوهُم بِالْبَيِّنَاتِ فَانتَقَمْنَا مِنَ الَّذِينَ أَجْرَمُوا ۖ وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ

Transliteration

Walaqad arsalna min qablika rusulanila qawmihim fajaoohum bilbayyinatifantaqamna mina allatheena ajramoo wakanahaqqan AAalayna nasru almu/mineen

Muhsin Khan

And indeed We did send Messengers before you (O Muhammad SAW) to their own peoples. They came to them with clear proofs, then, We took vengeance on those who committed crimes (disbelief, setting partners in worship with Allah, sins, etc.), and (as for) the believers it was incumbent upon Us to help (them).

Yusuf Ali

We did indeed send, before thee, messengers to their (respective) peoples, and they came to them with Clear Signs: then, to those who transgressed, We meted out Retribution: and it was due from Us to aid those who believed.

Sahih International

And We have already sent messengers before you to their peoples, and they came to them with clear evidences; then We took retribution from those who committed crimes, and incumbent upon Us was support of the believers.

Dr. Ghali

And indeed We sent even before you Messengers to their people; then they came to them with the supreme evidence. So We took vengeance upon (those) who (committed) crimes; and it is truly (binding) on Us to (give) victory to the believers.

Shakir

And certainly We sent before you messengers to their people, so they came to them with clear arguments, then We gave the punishment to those who were guilty; and helping the believers is ever incumbent on Us.

Pickthall

Verily We sent before thee (Muhammad) messengers to their own folk. Then we took vengeance upon those who were guilty (in regard to them). To help believers is ever incumbent upon Us.

اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ ۖ فَإِذَا أَصَابَ بِهِ مَن يَشَاءُ مِنْ عِبَادِهِ إِذَا هُمْ يَسْتَبْشِرُونَ

Pickthall

Allah is He Who sendeth the winds so that they raise clouds, and spreadeth them along the sky as pleaseth Him, and causeth them to break and thou seest the rain downpouring from within them. And when He maketh it to fall on whom He will of His bondmen, lo! they rejoice;

Muhsin Khan

Allah is He Who sends the winds, so they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst! Then when He has made them fall on whom of His slaves as He will, lo! they rejoice!

Shakir

Allah is he Who sends forth the winds so they raise a cloud, then He spreads it forth in the sky as He pleases, and He breaks it up so that you see the rain coming forth from inside it; then when He causes it to fall upon whom He pleases of His servants, lo! they are joyful

Sahih International

It is Allah who sends the winds, and they stir the clouds and spread them in the sky however He wills, and He makes them fragments so you see the rain emerge from within them. And when He causes it to fall upon whom He wills of His servants, immediately they rejoice

Yusuf Ali

It is Allah Who sends the Winds, and they raise the Clouds: then does He spread them in the sky as He wills, and break them into fragments, until thou seest rain-drops issue from the midst thereof: then when He has made them reach such of his servants as He wills behold, they do rejoice!-

Dr. Ghali

Allah is He Who sends the winds. So they stir up clouds, then He outspreads them in the heaven how He decides and makes them into lumps. Then you see rain-drops coming (Literally: going out) out of the midst of them. So when He makes it alight on whomever of His bondmen He decides; only then they are glad at the tidings.

Transliteration

Allahu allathee yursilu arriyahafatutheeru sahaban fayabsutuhu fee assama-ikayfa yashao wayajAAaluhu kisafan fatara alwadqayakhruju min khilalihi fa-itha asaba bihiman yashao min AAibadihi itha humyastabshiroon

وَإِن كَانُوا مِن قَبْلِ أَن يُنَزَّلَ عَلَيْهِم مِّن قَبْلِهِ لَمُبْلِسِينَ

Transliteration

Wa-in kanoo min qabli an yunazzalaAAalayhim min qablihi lamubliseen

Shakir

Though they were before this, before it was sent down upon them, confounded in sure despair.

Muhsin Khan

And verily before that (rain), just before it was sent down upon them, they were in despair!

Pickthall

Though before that, even before it was sent down upon them, they were in despair.

Yusuf Ali

Even though, before they received (the rain) - just before this - they were dumb with despair!

Dr. Ghali

And decidedly before that, before it was sent down on them, they had been indeed dumbfounded.

Sahih International

Although they were, before it was sent down upon them - before that, in despair.

ﯿ

فَانظُرْ إِلَىٰ آثَارِ رَحْمَتِ اللَّهِ كَيْفَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا ۚ إِنَّ ذَٰلِكَ لَمُحْيِي الْمَوْتَىٰ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

Yusuf Ali

Then contemplate (O man!) the memorials of Allah's Mercy!- how He gives life to the earth after its death: verily the same will give life to the men who are dead: for He has power over all things.

Transliteration

Fanthur ila atharirahmati Allahi kayfa yuhyee al-ardabaAAda mawtiha inna thalika lamuhyee almawtawahuwa AAala kulli shay-in qadeer

Pickthall

Look, therefore, at the prints of Allah's mercy (in creation): how He quickeneth the earth after her death. Lo! He verily is the Quickener of the Dead, and He is Able to do all things.

Muhsin Khan

Look then at the effects (results) of Allah's Mercy, how He revives the earth after its death. Verily! That (Allah) Who revived the earth after its death shall indeed raise the dead (on the Day of Resurrection), and He is Able to do all things.

Sahih International

So observe the effects of the mercy of Allah - how He gives life to the earth after its lifelessness. Indeed, that [same one] will give life to the dead, and He is over all things competent.

Dr. Ghali

So look into the tracks of the mercy of Allah, how He gives life to the earth after its death; surely He (Literally: That) is indeed the Life-Giver of the dead, and He is Ever-Determiner over everything.

Shakir

Look then at the signs of Allah's mercy, how He gives life to the earth after its death, most surely He will raise the dead to life; and He has power over all things.

وَلَئِنْ أَرْسَلْنَا رِيحًا فَرَأَوْهُ مُصْفَرًّا لَّظَلُّوا مِن بَعْدِهِ يَكْفُرُونَ

Pickthall

And if We sent a wind and they beheld it yellow, they verily would still continue in their disbelief.

Dr. Ghali

And indeed in case We send a wind and so they see it (turning) yellow, indeed they would even after that linger on disbelieving.

Yusuf Ali

And if We (but) send a Wind from which they see (their tilth) turn yellow,- behold, they become, thereafter, Ungrateful (Unbelievers)!

Sahih International

But if We should send a [bad] wind and they saw [their crops] turned yellow, they would remain thereafter disbelievers.

Transliteration

Wala-in arsalna reehanfaraawhu musfarran lathalloo min baAAdihiyakfuroon

Muhsin Khan

And if We send a wind [which would spoil the green growth (tilth) brought up by the previous rain], and they see (their tilth) turn yellow, behold, they then after their being glad, would become unthankful (to their Lord Allah as) disbelievers.

Shakir

And if We send a wind and they see it to be yellow, they would after that certainly continue to disbelieve

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