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

وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا

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."

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."

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."

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.

رَّبُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ ۚ إِن تَكُونُوا صَالِحِينَ فَإِنَّهُ كَانَ لِلْأَوَّابِينَ غَفُورًا

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.

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.

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).

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).

وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا

Shakir

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

Pickthall

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

Sahih International

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

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).

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)].

ﯿ

إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ ۖ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا

Muhsin Khan

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

Shakir

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

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.

Sahih International

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

Pickthall

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

وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَاءَ رَحْمَةٍ مِّن رَّبِّكَ تَرْجُوهَا فَقُل لَّهُمْ قَوْلًا مَّيْسُورًا

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.

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).

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.

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.

وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَىٰ عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَّحْسُورًا

Sahih International

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

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.

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.

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.

Pickthall

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

إِنَّ رَبَّكَ يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ وَيَقْدِرُ ۚ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا

Sahih International

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

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.

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.

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.

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.

ﭿ

وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ ۖ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ ۚ إِنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِيرًا

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.

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.

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.

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.

وَلَا تَقْرَبُوا الزِّنَا ۖ إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا

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.

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).

Shakir

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

Sahih International

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

وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ ۗ وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلَا يُسْرِف فِّي الْقَتْلِ ۖ إِنَّهُ كَانَ مَنصُورًا

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).

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].

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.

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.

وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُ ۚ وَأَوْفُوا بِالْعَهْدِ ۖ إِنَّ الْعَهْدَ كَانَ مَسْئُولًا

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.

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.

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.

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.

وَأَوْفُوا الْكَيْلَ إِذَا كِلْتُمْ وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

Sahih International

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

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).

Shakir

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

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.

ﯿ

وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا

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.

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).

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.

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.

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.

وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا ۖ إِنَّكَ لَن تَخْرِقَ الْأَرْضَ وَلَن تَبْلُغَ الْجِبَالَ طُولًا

Dr. Ghali

And do not walk in the earth merrily; surely you will never pierce the earth, and you will never reach the mountains in height.

Muhsin Khan

And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth, nor can you attain a stature like the mountains in height.

Shakir

And do not go about in the land exultingly, for you cannot cut through the earth nor reach the mountains in height.

Pickthall

And walk not in the earth exultant. Lo! thou canst not rend the earth, nor canst thou stretch to the height of the hills.

Sahih International

And do not walk upon the earth exultantly. Indeed, you will never tear the earth [apart], and you will never reach the mountains in height.

كُلُّ ذَٰلِكَ كَانَ سَيِّئُهُ عِندَ رَبِّكَ مَكْرُوهًا

Shakir

All this-- the evil of it-- is hateful in the sight of your Lord.

Pickthall

The evil of all that is hateful in the sight of thy Lord.

Dr. Ghali

All of that, the odiousness of it is hateful in the Meeting of your Lord.

Muhsin Khan

All the bad aspects of these (the above mentioned things) are hateful to your Lord.

Sahih International

All that - its evil is ever, in the sight of your Lord, detested.

ذَٰلِكَ مِمَّا أَوْحَىٰ إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ ۗ وَلَا تَجْعَلْ مَعَ اللَّهِ إِلَٰهًا آخَرَ فَتُلْقَىٰ فِي جَهَنَّمَ مَلُومًا مَّدْحُورًا

Pickthall

This is (part) of that wisdom wherewith thy Lord hath inspired thee (O Muhammad). And set not up with Allah any other god, lest thou be cast into hell, reproved, abandoned.

Dr. Ghali

That is of (the) Wisdom your Lord has revealed to you; and do not make up with Allah another god, (or) then you will be cast in Hell blamed (and) rejected.

Muhsin Khan

This is (part) of Al-Hikmah (wisdom, good manners and high character, etc.) which your Lord has inspired to you (O Muhammad SAW ). And set not up with Allah any other ilah (god) lest you should be thrown into Hell, blameworthy and rejected, (from Allah's Mercy).

Sahih International

That is from what your Lord has revealed to you, [O Muhammad], of wisdom. And, [O mankind], do not make [as equal] with Allah another deity, lest you be thrown into Hell, blamed and banished.

Shakir

This is of what your Lord has revealed to you of wisdom, and do not associate any other god with Allah lest you should be thrown into hell, blamed, cast away.

أَفَأَصْفَاكُمْ رَبُّكُم بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا ۚ إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا

Shakir

What! has then your Lord preferred to give you sons, and (for Himself) taken daughters from among the angels? Most surely you utter a grievous saying.

Dr. Ghali

Has your Lord then elected for you (only) sons and taken to Him from the Angels females? Surely you are indeed saying a monstrous saying.

Muhsin Khan

Has then your Lord (O pagans of Makkah) preferred for you sons, and taken for Himself from among the angels daughters. Verily! You utter an awful saying, indeed.

Sahih International

Then, has your Lord chosen you for [having] sons and taken from among the angels daughters? Indeed, you say a grave saying.

Pickthall

Hath your Lord then distinguished you (O men of Makka) by giving you sons, and hath chosen for Himself females from among the angels? Lo! verily ye speak an awful word!

وَلَقَدْ صَرَّفْنَا فِي هَٰذَا الْقُرْآنِ لِيَذَّكَّرُوا وَمَا يَزِيدُهُمْ إِلَّا نُفُورًا

Sahih International

And We have certainly diversified [the contents] in this Qur'an that mankind may be reminded, but it does not increase the disbelievers except in aversion.

Shakir

And certainly We have repeated (warnings) in this Quran that they may be mindful, but it does not add save to their aversion.

Dr. Ghali

And indeed We have already propounded (i.e., Our warnings) in this Qur'an that they may constantly remember; and in no way does it increase them except in repulsion.

Muhsin Khan

And surely, We have explained [Our Promises, Warnings and (set forth many) examples] in this Quran that they (the disbelievers) may take heed, but it increases them in naught save aversion.

Pickthall

We verily have displayed (Our warnings) in this Qur'an that they may take heed, but it increaseth them in naught save aversion.

ﭿ

قُل لَّوْ كَانَ مَعَهُ آلِهَةٌ كَمَا يَقُولُونَ إِذًا لَّابْتَغَوْا إِلَىٰ ذِي الْعَرْشِ سَبِيلًا

Muhsin Khan

Say (O Muhammad SAW to these polytheists, pagans, etc.): "If there had been other aliha (gods) along with Him as they assert, then they would certainly have sought out a way to the Lord of the Throne (seeking His Pleasures and to be near to Him).

Sahih International

Say, [O Muhammad], "If there had been with Him [other] gods, as they say, then they [each] would have sought to the Owner of the Throne a way."

Pickthall

Say (O Muhammad, to the disbelievers): If there were other gods along with Him, as they say, then had they sought a way against the Lord of the Throne.

Shakir

Say: If there were with Him gods as they say, then certainly they would have been able to seek a way to the Lord of power.

Dr. Ghali

Say, "If there had been (other) gods with Him, as they say, lo, indeed they would have constantly sought a way to The Owner of the Throne."

سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يَقُولُونَ عُلُوًّا كَبِيرًا

Muhsin Khan

Glorified and High be He! From 'Uluwan Kabira (the great falsehood) that they say! (i.e.forged statements that there are other gods along with Allah, but He is Allah, the One, the Self-Sufficient Master, whom all creatures need. He begets not, nor was He begotten, and there is none comparable or coequal unto Him).

Pickthall

Glorified is He, and High Exalted above what they say!

Sahih International

Exalted is He and high above what they say by great sublimity.

Dr. Ghali

All Extolment be to Him and Supremely Exalted be He above whatever they say, by a great exaltation!

Shakir

Glory be to Him and exalted be He in high exaltation above what they say.

تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُ كَانَ حَلِيمًا غَفُورًا

Shakir

The seven heavens declare His glory and the earth (too), and those who are in them; and there is not a single thing but glorifies Him with His praise, but you do not understand their glorification; surely He is Forbearing, Forgiving.

Sahih International

The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that it exalts [ Allah ] by His praise, but you do not understand their [way of] exalting. Indeed, He is ever Forbearing and Forgiving.

Dr. Ghali

The seven heavens and the earth and whoever is in them extol to Him, and decidedly not a thing (is) except that it extols His praise, but you do not comprehend their Extolment. Surely He has been Ever-Forbearing, Ever-Forgiving.

Muhsin Khan

The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His Praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving.

Pickthall

The seven heavens and the earth and all that is therein praise Him, and there is not a thing but hymneth His praise; but ye understand not their praise. Lo! He is ever Clement, Forgiving.

وَإِذَا قَرَأْتَ الْقُرْآنَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ حِجَابًا مَّسْتُورًا

Dr. Ghali

And when you read the Qur'an, We make between you and the ones who do not believe in the Hereafter a screened curtain.

Pickthall

And when thou recitest the Qur'an we place between thee and those who believe not in the Hereafter a hidden barrier;

Shakir

And when you recite the Quran, We place between you and those who do not believe in the hereafter a hidden barrier;

Muhsin Khan

And when you (Muhammad SAW) recite the Quran, We put between you and those who believe not in the Hereafter, an invisible veil (or screen their hearts, so they hear or understand it not).

Sahih International

And when you recite the Qur'an, We put between you and those who do not believe in the Hereafter a concealed partition.

وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا ۚ وَإِذَا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلَىٰ أَدْبَارِهِمْ نُفُورًا

Sahih International

And We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And when you mention your Lord alone in the Qur'an, they turn back in aversion.

Shakir

And We have placed coverings on their hearts and a heaviness in their ears lest they understand it, and when you mention your Lord alone in the Quran they turn their backs in aversion.

Pickthall

And We place upon their hearts veils lest they should understand it, and in their ears a deafness; and when thou makest mention of thy Lord alone in the Qur'an, they turn their backs in aversion.

Muhsin Khan

And We have put coverings over their hearts lest, they should understand it (the Quran), and in their ears deafness. And when you make mention of your Lord Alone [La ilaha ill-Allah (none has the right to be worshipped but Allah) Islamic Monotheism ] in the Quran, they turn on their backs, fleeing in extreme dislikeness.

Dr. Ghali

And We make lids upon their hearts so that they could not comprehend it, and (we make) in their ears an obstruction. And when you mention your Lord alone in the Qur'an, they turn their backs in repulsion.

ﯿ

نَّحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِ إِذْ يَسْتَمِعُونَ إِلَيْكَ وَإِذْ هُمْ نَجْوَىٰ إِذْ يَقُولُ الظَّالِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلًا مَّسْحُورًا

Muhsin Khan

We know best of what they listen to, when they listen to you. And when they take secret counsel, behold, the Zalimun (polytheists and wrong-doers, etc.) say: "You follow none but a bewitched man."

Shakir

We know best what they listen to when they listen to you, and when they take counsel secretly, when the unjust say: You follow only a man deprived of reason.

Sahih International

We are most knowing of how they listen to it when they listen to you and [of] when they are in private conversation, when the wrongdoers say, "You follow not but a man affected by magic."

Pickthall

We are Best Aware of what they wish to hear when they give ear to thee and when they take secret counsel, when the evil-doers say: Ye follow but a man bewitched.

Dr. Ghali

We know best what (intention) it is that they listen with as they listen to you, and as they have private conferences, as the unjust (of them) say, "Decidedly you are following (none) except a man bewitched."

انظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثَالَ فَضَلُّوا فَلَا يَسْتَطِيعُونَ سَبِيلًا

Muhsin Khan

See what examples they have put forward for you. So they have gone astray, and never can they find a way.

Sahih International

Look how they strike for you comparisons; but they have strayed, so they cannot [find] a way.

Dr. Ghali

Look how they strike similitudes for you. So they have erred and have been unable (to find) a way."

Shakir

See what they liken you to! So they have gone astray and cannot find the way.

Pickthall

See what similitudes they coin for thee, and thus are all astray, and cannot find a road!

وَقَالُوا أَإِذَا كُنَّا عِظَامًا وَرُفَاتًا أَإِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا

Muhsin Khan

And they say: "When we are bones and fragments (destroyed), should we really be resurrected (to be) a new creation?"

Pickthall

And they say: When we are bones and fragments, shall we forsooth, be raised up as a new creation?

Sahih International

And they say, "When we are bones and crumbled particles, will we [truly] be resurrected as a new creation?"

Dr. Ghali

And they said, "Is it (true) that when we are bones and decomposed remains, will we indeed be made to rise again (as) a new creation?"

Shakir

And they say: What! when we shall have become bones and decayed particles, shall we then certainly be raised up, being a new creation?

قُلْ كُونُوا حِجَارَةً أَوْ حَدِيدًا

Sahih International

Say, "Be you stones or iron

Dr. Ghali

Say, "Be you stones, or iron,

Shakir

Say: Become stones or iron,

Pickthall

Say: Be ye stones or iron

Muhsin Khan

Say (O Muhammad SAW) "Be you stones or iron,"

أَوْ خَلْقًا مِّمَّا يَكْبُرُ فِي صُدُورِكُمْ ۚ فَسَيَقُولُونَ مَن يُعِيدُنَا ۖ قُلِ الَّذِي فَطَرَكُمْ أَوَّلَ مَرَّةٍ ۚ فَسَيُنْغِضُونَ إِلَيْكَ رُءُوسَهُمْ وَيَقُولُونَ مَتَىٰ هُوَ ۖ قُلْ عَسَىٰ أَن يَكُونَ قَرِيبًا

Pickthall

Or some created thing that is yet greater in your thoughts! Then they will say: Who shall bring us back (to life). Say: He Who created you at the first. Then will they shake their heads at thee, and say: When will it be? Say: It will perhaps be soon;

Sahih International

Or [any] creation of that which is great within your breasts." And they will say, "Who will restore us?" Say, "He who brought you forth the first time." Then they will nod their heads toward you and say, "When is that?" Say, "Perhaps it will be soon -

Muhsin Khan

"Or some created thing that is yet greater (or harder) in your breasts (thoughts to be resurrected, even then you shall be resurrected)" Then, they will say: "Who shall bring us back (to life)?" Say: "He Who created you first!" Then, they will shake their heads at you and say: "When will that be ?" Say: "Perhaps it is near!"

Shakir

Or some other creature of those which are too hard (to receive life) in your minds! But they will say: Who will return us? Say: Who created you at first. Still they will shake their heads at you and say: When will it be? Say: Maybe it has drawn nigh.

Dr. Ghali

Or (some) creation from among that which is (yet) greatly (admired) in your breasts!" Then they will soon say, "Who will bring us back?" Say, "The one who originated you the first time." Then they will wag their heads at you and they will say, "When will it be?" Say, "It may be drawing near."

ﭿ

يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا

Sahih International

On the Day He will call you and you will respond with praise of Him and think that you had not remained [in the world] except for a little."

Pickthall

A day when He will call you and ye will answer with His praise, and ye will think that ye have tarried but a little while.

Shakir

On the day when He will call you forth, then shall you obey Him, giving Him praise, and you will think that you tarried but a little (while).

Muhsin Khan

On the Day when He will call you, and you will answer (His Call) with (words of) His Praise and Obedience, and you will think that you have stayed (in this world) but a little while!

Dr. Ghali

The Day when He will call you (and) so you respond with His praise and you surmise (that) decidedly you have not lingered except a little.

وَقُل لِّعِبَادِي يَقُولُوا الَّتِي هِيَ أَحْسَنُ ۚ إِنَّ الشَّيْطَانَ يَنزَغُ بَيْنَهُمْ ۚ إِنَّ الشَّيْطَانَ كَانَ لِلْإِنسَانِ عَدُوًّا مُّبِينًا

Shakir

And say to My servants (that) they speak that which is best; surely the Shaitan sows dissensions among them; surely the Shaitan is an open enemy to man.

Muhsin Khan

And say to My slaves (i.e. the true believers of Islamic Monotheism) that they should (only) say those words that are the best. (Because) Shaitan (Satan) verily, sows disagreements among them. Surely, Shaitan (Satan) is to man a plain enemy.

Pickthall

Tell My bondmen to speak that which is kindlier. Lo! the devil soweth discord among them. Lo! the devil is for man an open foe.

Dr. Ghali

And say to My bondmen (that) they say that which is fairest, (i.e., which is kindest) (for) surely Ash-Shaytan (The all-vicious, i.e., the Devil) incites (discord) between them. Surely Ash-Shaytan has been an evident enemy to man.

Sahih International

And tell My servants to say that which is best. Indeed, Satan induces [dissension] among them. Indeed Satan is ever, to mankind, a clear enemy.

رَّبُّكُمْ أَعْلَمُ بِكُمْ ۖ إِن يَشَأْ يَرْحَمْكُمْ أَوْ إِن يَشَأْ يُعَذِّبْكُمْ ۚ وَمَا أَرْسَلْنَاكَ عَلَيْهِمْ وَكِيلًا

Shakir

Your Lord knows you best; He will have mercy on you if He pleases, or He will chastise you if He pleases; and We have not sent you as being in charge of them.

Muhsin Khan

Your Lord knows you best, if He will, He will have mercy on you, or if He will, He will punish you. And We have not sent you (O Muhammad SAW) as a guardian over them.

Sahih International

Your Lord is most knowing of you. If He wills, He will have mercy upon you; or if He wills, He will punish you. And We have not sent you, [O Muhammad], over them as a manager.

Pickthall

Your Lord is Best Aware of you. If He will, He will have mercy on you, or if He will, He will punish you. We have not sent thee (O Muhammad) as a warden over them.

Dr. Ghali

Your Lord knows you best; in case He (so) decides, He will have mercy on you, or, in case He (so) decides, He will torment you. And in no way have We sent you a constant trustee over them.

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