VERSES
110
PAGES
293-304

Name

This Surah takes its name from v. 9 in which the word (al-kahf) occurs.

Period of Revelation

This is the first of those Surahs which were sent down in the third stage of Prophethood at Makkah. We have already divided the life of the Holy Prophet at Makkah into four stages in the Introduction to Chapter VI. According to that division the third stage lasted from the fifth to the tenth year of Prophethood. What distinguishes this stage from the second and the fourth stages is this. During the second stage the Quraish mainly resorted to ridiculing, scoffing, threatening, tempting, raising objections and making false propaganda against the Holy Prophet and his followers in order to suppress the Islamic Movement. But during the third stage they employed the weapons of persecution, man handling and economic pressure for the same purpose. So much so that a large number of the Muslims had to emigrate from Arabia to Habash, and those who remained behind were besieged in Shi'ib Abi Talib along with the Holy Prophet and his family. To add to their misery, a complete social and economic boycott was applied against them. The only redeeming feature was that there were two personalities, Abu Talib and Hadrat Khadijah, whose personal influence had been conducive to the support of two great families of the Quraish. However, when in the tenth year of Prophethood these two persons died, the fourth stage began with such revere persecutions as forced the Holy Prophet and all his Companions to emigrate from Makkah.

It appears from the theme of the Surah that it was revealed at the beginning of the third stage when in spite of persecutions and opposition, migration to Habash had not yet taken place. That is why the story of "Ashab-i-Kahf " (the Sleepers of the Cave) has been related to comfort and encourage the persecuted Muslims and to show them how the righteous people have been saving their Faith in the past.

Subject and Topics

This Surah was sent down in answer to the three questions which the mushriks of Makkah, in consultation with the people of the Book, had put to the Holy Prophet in order to test him. These were: (1) Who were "the Sleepers of' the Cave"? (2) What is the real story of Khidr? and (3) What do you know about Zul-Qarnain? As these three questions and the stories involved concerned the history of the Christians and the Jews, and were unknown in Hijaz, a choice of these was made to test whether the Holy Prophet possessed any source of the knowledge of the hidden and unseen things. Allah, however, not only gave a complete answer to their questions but also employed the three stories to the disadvantage of the opponents of Islam in the conflict that was going on at that time at Makkah between Islam and un-belief:

  1. The questioners were told that "the Sleepers of the Cave" believed in the same doctrine of Tauhid which was being put forward in the Quran and that their condition was similar to the condition of the persecuted Muslims of Makkah. On the other hand, the persecutors of the Sleepers of the Cave had behaved in the same way towards them as the disbelievers of the Quraish were behaving towards the Muslims. Besides this, the Muslims have been taught that even if a Believer is persecuted by a cruel society, he should not bow down before falsehood but emigrate from the place all alone, if need be, with trust in God. Incidentally the disbelievers of Makkah were told that the story of the Sleepers of the Cave was a clear proof of the creed of the Hereafter, for this showed that Allah has the power to resurrect anyone He wills even after a long sleep of death as He did in case of the Sleepers of the Cave.

  2. The story of the Sleepers of the Cave has also been used to warn the chiefs of Makkah who were persecuting the small newly formed Muslim Community. At the same time, the Holy Prophet has been instructed that he should in no case make a compromise with their persecutors nor should he consider them to be more important than his poor followers. On the other hand, those chiefs have been admonished that they should not be puffed up with the transitory life of pleasure they were then enjoying but should seek after those excellences which are permanent and eternal.

  3. The story of Khidr and Moses has been related in such a way as to supply the answer to the question of the disbelievers and to give comfort to the Believers as well. The lesson contained in this story is this "You should have full faith in the wisdom of what is happening in the Divine Factory in accordance with the will of Allah. As the reality is hidden from you, you are at a loss to understand the wisdom of what is happening, and sometimes if it appears that things are going against you, you cry out, 'How and why has this happened'. The fact is that if the curtain be removed from the "unseen", you would yourselves come to know that what is happening here is for the best. Even if some times it appears that something is going against you, you will see that in the end it also produces some good results for you.

  4. The same is true of the story of Zul-Qarnain for it also admonishes the questioners, as if to say, "0 you vain chiefs of Makkah you should learn a lesson from Zul-Qarnain. Though he was a great ruler, a great conqueror and the owner of great resources, yet he always surrendered to his Creator, whereas you are rebelling against Him even though you are insignificant chieftains in comparison with him. Besides this, though Zul-Qarnain built one of the strongest walls for protection, yet his real trust was in Allah and not in the "wall". He believed that the wall could protect him against his enemies as long as it was the will of Allah and that there would be crack and holes in it, when it would be His will : whereas you who possess only insignificant fortified abodes and dwellings in comparison with him, consider yourselves to be permanently safe and secure against all sorts of calamities."

While the Quran turned the tables on the questioners who had tried to "expose" the Holy Prophet, in the end of the Surah the same things have been reiterated that were stated at its beginning: "Tauhid and the Hereafter are absolutely true and real and for your own good you should accept these doctrines, mend your ways in accordance with them and live in this world with this conviction that you are accountable to Allah: otherwise you shall ruin your life and all your doings shall be set at naught."

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

ﭑﭒﭓ

أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا

Dr. Ghali

Or even do you reckon that the Companions of the Cave and ÉAr-Raqîm (It is the name of a leaden plate, on which were written the names of the seven sleepers) were among Our signs a wonder?

Pickthall

Or deemest thou that the People of the Cave and the Inscription are a wonder among Our portents?

Yusuf Ali

Or dost thou reflect that the Companions of the Cave and of the Inscription were wonders among Our Sign?

Muhsin Khan

Do you think that the people of the Cave and the Inscription (the news or the names of the people of the Cave) were a wonder among Our Signs?

Sahih International

Or have you thought that the companions of the cave and the inscription were, among Our signs, a wonder?

Shakir

Or, do you think that the Fellows of the Cave and the Inscription were of Our wonderful signs?

إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا

Muhsin Khan

(Remember) when the young men fled for refuge (from their disbelieving folk) to the Cave, they said: "Our Lord! Bestow on us mercy from Yourself, and facilitate for us our affair in the right way!"

Dr. Ghali

As the young men (Literally: the pages) took (their) abode in the cave, (and) so they said, "Our Lord, bring us mercy from very close to You, and dispose for us rectitude in our Command." (i.e., in Your Command to us; our: in our affair)

Sahih International

[Mention] when the youths retreated to the cave and said, "Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance."

Shakir

When the youths sought refuge in the cave, they said: Our Lord! grant us mercy from Thee, and provide for us a right course in our affair.

Yusuf Ali

Behold, the youths betook themselves to the Cave: they said, "Our Lord! bestow on us Mercy from Thyself, and dispose of our affair for us in the right way!"

Pickthall

When the young men fled for refuge to the Cave and said: Our Lord! Give us mercy from Thy presence, and shape for us right conduct in our plight.

فَضَرَبْنَا عَلَىٰ آذَانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَدًا

Muhsin Khan

Therefore We covered up their (sense of) hearing (causing them, to go in deep sleep) in the Cave for a number of years.

Dr. Ghali

Then We struck upon their ears for a (great) number of years in the cave.

Pickthall

Then We sealed up their hearing in the Cave for a number of years.

Yusuf Ali

Then We draw (a veil) over their ears, for a number of years, in the Cave, (so that they heard not):

Shakir

So We prevented them from hearing in the cave for a number of years.

Sahih International

So We cast [a cover of sleep] over their ears within the cave for a number of years.

ثُمَّ بَعَثْنَاهُمْ لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَىٰ لِمَا لَبِثُوا أَمَدًا

Dr. Ghali

Thereafter We made them to rise again that We might know whichever of the two parties would best enumerate the span they had lingered.

Yusuf Ali

Then We roused them, in order to test which of the two parties was best at calculating the term of years they had tarried!

Sahih International

Then We awakened them that We might show which of the two factions was most precise in calculating what [extent] they had remained in time.

Muhsin Khan

Then We raised them up (from their sleep), that We might test which of the two parties was best at calculating the time period that they had tarried.

Pickthall

And afterward We raised them up that We might know which of the two parties would best calculate the time that they had tarried.

Shakir

Then We raised them up that We might know which of the two parties was best able to compute the time for which they remained.

نَّحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُم بِالْحَقِّ ۚ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى

Dr. Ghali

We, Ever We, narrate to you their tidings with the truth. Surely they were young men who believed in their Lord, and We increased them in guidance.

Sahih International

It is We who relate to you, [O Muhammad], their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance.

Shakir

We relate to you their story with the truth; surely they were youths who believed in their Lord and We increased them in guidance.

Yusuf Ali

We relate to thee their story in truth: they were youths who believed in their Lord, and We advanced them in guidance:

Muhsin Khan

We narrate unto you (O Muhammad SAW) their story with truth: Truly! They were young men who believed in their Lord (Allah), and We increased them in guidance.

Pickthall

We narrate unto thee their story with truth. Lo! they were young men who believed in their Lord, and We increased them in guidance.

وَرَبَطْنَا عَلَىٰ قُلُوبِهِمْ إِذْ قَامُوا فَقَالُوا رَبُّنَا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ لَن نَّدْعُوَ مِن دُونِهِ إِلَٰهًا ۖ لَّقَدْ قُلْنَا إِذًا شَطَطًا

Muhsin Khan

And We made their hearts firm and strong (with the light of Faith in Allah and bestowed upon them patience to bear the separation of their kith and kin and dwellings, etc.) when they stood up and said: "Our Lord is the Lord of the heavens and the earth, never shall we call upon any ilah (god) other than Him; if we did, we should indeed have uttered an enormity in disbelief.

Dr. Ghali

And We braced (Literally: tied upon their hearts) their hearts as they rose up and said, "Our Lord is The Lord of the heavens and the earth; we will never invoke any god, apart from Him, for indeed, we had already spoken unjudiciously.

Sahih International

And We made firm their hearts when they stood up and said, "Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression.

Pickthall

And We made firm their hearts when they stood forth and said: Our Lord is the Lord of the heavens and the earth. We cry unto no Allah beside Him, for then should we utter an enormity.

Shakir

And We strengthened their hearts with patience, when they stood up and said: Our Lord is the Lord of the heavens and the earth; we will by no means call upon any god besides Him, for then indeed we should have said an extravagant thing.

Yusuf Ali

We gave strength to their hearts: Behold, they stood up and said: "Our Lord is the Lord of the heavens and of the earth: never shall we call upon any god other than Him: if we did, we should indeed have uttered an enormity!

ﯿ

هَٰؤُلَاءِ قَوْمُنَا اتَّخَذُوا مِن دُونِهِ آلِهَةً ۖ لَّوْلَا يَأْتُونَ عَلَيْهِم بِسُلْطَانٍ بَيِّنٍ ۖ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا

Yusuf Ali

"These our people have taken for worship gods other than Him: why do they not bring forward an authority clear (and convincing) for what they do? Who doth more wrong than such as invent a falsehood against Allah?

Shakir

These our people have taken gods besides Him; why do they not produce any clear authority in their support? Who is then more unjust than he who forges a lie against Allah?

Pickthall

These, our people, have chosen (other) gods beside Him though they bring no clear warrant (vouchsafed) to them. And who doth greater wrong than he who inventeth a lie concerning Allah?

Sahih International

These, our people, have taken besides Him deities. Why do they not bring for [worship of] them a clear authority? And who is more unjust than one who invents about Allah a lie?"

Dr. Ghali

These our people have taken to themselves (other) gods apart from Him. Had they come up with a most evident all-binding authority concerning their belief in them? So, who is more unjust than he who fabricates against Allah a lie?

Muhsin Khan

"These our people have taken for worship aliha (gods) other than Him (Allah). Why do they not bring for them a clear authority? And who does more wrong than he who invents a lie against Allah.

وَإِذِ اعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا اللَّهَ فَأْوُوا إِلَى الْكَهْفِ يَنشُرْ لَكُمْ رَبُّكُم مِّن رَّحْمَتِهِ وَيُهَيِّئْ لَكُم مِّنْ أَمْرِكُم مِّرْفَقًا

Shakir

And when you forsake them and what they worship save Allah, betake yourselves for refuge to the cave; your Lord will extend to you largely of His mercy and provide for you a profitable course in your affair.

Dr. Ghali

And as you have kept apart from them and what they worship excepting Allah, so take (your) abode in the cave, (then) your Lord will spread for you of His mercy and will dispose for you a convenient (place) of your Command." (i.e., the command of Allah to you; or: your affair)

Yusuf Ali

"When ye turn away from them and the things they worship other than Allah, betake yourselves to the Cave: Your Lord will shower His mercies on you and disposes of your affair towards comfort and ease."

Muhsin Khan

(The young men said to one another): "And when you withdraw from them, and that which they worship, except Allah, then seek refuge in the Cave, your Lord will open a way for you from His Mercy and will make easy for you your affair (i.e. will give you what you will need of provision, dwelling, etc.)."

Pickthall

And when ye withdraw from them and that which they worship except Allah, then seek refuge in the Cave; your Lord will spread for you of His mercy and will prepare for you a pillow in your plight.

Sahih International

[The youths said to one another], "And when you have withdrawn from them and that which they worship other than Allah , retreat to the cave. Your Lord will spread out for you of His mercy and will prepare for you from your affair facility."

ﭿ

وَتَرَى الشَّمْسَ إِذَا طَلَعَت تَّزَاوَرُ عَن كَهْفِهِمْ ذَاتَ الْيَمِينِ وَإِذَا غَرَبَت تَّقْرِضُهُمْ ذَاتَ الشِّمَالِ وَهُمْ فِي فَجْوَةٍ مِّنْهُ ۚ ذَٰلِكَ مِنْ آيَاتِ اللَّهِ ۗ مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ ۖ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا

Sahih International

And [had you been present], you would see the sun when it rose, inclining away from their cave on the right, and when it set, passing away from them on the left, while they were [laying] within an open space thereof. That was from the signs of Allah . He whom Allah guides is the [rightly] guided, but he whom He leaves astray - never will you find for him a protecting guide.

Pickthall

And thou mightest have seen the sun when it rose move away from their cave to the right, and when it set go past them on the left, and they were in the cleft thereof. That was (one) of the portents of Allah. He whom Allah guideth, he indeed is led aright, and he whom He sendeth astray, for him thou wilt not find a guiding friend.

Yusuf Ali

Thou wouldst have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the open space in the midst of the Cave. Such are among the Signs of Allah: He whom Allah, guides is rightly guided; but he whom Allah leaves to stray,- for him wilt thou find no protector to lead him to the Right Way.

Shakir

And you might see the sun when it rose, decline from their cave towards the right hand, and when it set, leave them behind on the left while they were in a wide space thereof. This is of the signs of Allah; whomsoever Allah guides, he is the rightly guided one, and whomsoever He causes to err, you shall not find for him any friend to lead (him) aright.

Dr. Ghali

And you might have seen the sun when it rose, declining from their cave towards the right; and when it set, it went past them towards the left while they were in a broad fissure of (the cave). That was one of the signs of Allah. Whomever Allah guides, then he is right-guided, and whomever He leads away into error, then you will never find for him a right-minded patron.

Muhsin Khan

And you might have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the midst of the Cave. That is (one) of the Ayat (proofs, evidences, signs) of Allah. He whom Allah guides, is rightly guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the right Path).

وَتَحْسَبُهُمْ أَيْقَاظًا وَهُمْ رُقُودٌ ۚ وَنُقَلِّبُهُمْ ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ ۖ وَكَلْبُهُم بَاسِطٌ ذِرَاعَيْهِ بِالْوَصِيدِ ۚ لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا

Pickthall

And thou wouldst have deemed them waking though they were asleep, and We caused them to turn over to the right and the left, and their dog stretching out his paws on the threshold. If thou hadst observed them closely thou hadst assuredly turned away from them in flight, and hadst been filled with awe of them.

Dr. Ghali

And you would have reckoned that they were awake (as) they were lying down, and We turned them about towards the right and towards the left, and their dog stretching out his two fore-legs (Literally: his two arms) on the threshold. If you had viewed them, indeed you would have turned away from them in flight and indeed been filled with horror of them.

Muhsin Khan

And you would have thought them awake, while they were asleep. And We turned them on their right and on their left sides, and their dog stretching forth his two forelegs at the entrance [of the Cave or in the space near to the entrance of the Cave (as a guard at the gate)]. Had you looked at them, you would certainly have turned back from them in flight, and would certainly have been filled with awe of them.

Sahih International

And you would think them awake, while they were asleep. And We turned them to the right and to the left, while their dog stretched his forelegs at the entrance. If you had looked at them, you would have turned from them in flight and been filled by them with terror.

Shakir

And you might think them awake while they were asleep and We turned them about to the right and to the left, while their dog (lay) outstretching its paws at the entrance; if you looked at them you would certainly turn back from them in flight, and you would certainly be filled with awe because of them.

Yusuf Ali

Thou wouldst have deemed them awake, whilst they were asleep, and We turned them on their right and on their left sides: their dog stretching forth his two fore-legs on the threshold: if thou hadst come up on to them, thou wouldst have certainly turned back from them in flight, and wouldst certainly have been filled with terror of them.

وَكَذَٰلِكَ بَعَثْنَاهُمْ لِيَتَسَاءَلُوا بَيْنَهُمْ ۚ قَالَ قَائِلٌ مِّنْهُمْ كَمْ لَبِثْتُمْ ۖ قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ ۚ قَالُوا رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَابْعَثُوا أَحَدَكُم بِوَرِقِكُمْ هَٰذِهِ إِلَى الْمَدِينَةِ فَلْيَنظُرْ أَيُّهَا أَزْكَىٰ طَعَامًا فَلْيَأْتِكُم بِرِزْقٍ مِّنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا

Shakir

And thus did We rouse them that they might question each other. A speaker among them said: How long have you tarried? They said: We have tarried for a day or a part of a day. (Others) said: Your Lord knows best how long you have tarried. Now send one of you with this silver (coin) of yours to the city, then let him see which of them has purest food, so let him bring you provision from it, and let him behave with gentleness, and by no means make your case known to any one:

Sahih International

And similarly, We awakened them that they might question one another. Said a speaker from among them, "How long have you remained [here]?" They said, "We have remained a day or part of a day." They said, "Your Lord is most knowing of how long you remained. So send one of you with this silver coin of yours to the city and let him look to which is the best of food and bring you provision from it and let him be cautious. And let no one be aware of you.

Pickthall

And in like manner We awakened them that they might question one another. A speaker from among them said: How long have ye tarried? They said: We have tarried a day or some part of a day, (Others) said: Your Lord best knoweth what ye have tarried. Now send one of you with this your silver coin unto the city, and let him see what food is purest there and bring you a supply thereof. Let him be courteous and let no man know of you.

Yusuf Ali

Such (being their state), we raised them up (from sleep), that they might question each other. Said one of them, "How long have ye stayed (here)?" They said, "We have stayed (perhaps) a day, or part of a day." (At length) they (all) said, "Allah (alone) knows best how long ye have stayed here.... Now send ye then one of you with this money of yours to the town: let him find out which is the best food (to be had) and bring some to you, that (ye may) satisfy your hunger therewith: And let him behave with care and courtesy, and let him not inform any one about you.

Muhsin Khan

Likewise, We awakened them (from their long deep sleep) that they might question one another. A speaker from among them said: "How long have you stayed (here)?" They said: "We have stayed (perhaps) a day or part of a day." They said: "Your Lord (Alone) knows best how long you have stayed (here). So send one of you with this silver coin of yours to the town, and let him find out which is the good lawful food, and bring some of that to you. And let him be careful and let no man know of you.

Dr. Ghali

And thus We made them rise again that they might ask one another (Literally: among themselves). A speaker from among them said, "How long have you lingered?" They said, "We have lingered a day, or part (Literally: some "part" of a day) of a day." (Others) said, "Your Lord knows best how long you have lingered. So send one of you forth with this money to the city, then let him look for whichever of them has the purest (Literally: most cleansed) food, so let him come up to you with a provision thereof, and let him be courteous, and definitely let no man be aware of your (presence).

إِنَّهُمْ إِن يَظْهَرُوا عَلَيْكُمْ يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِي مِلَّتِهِمْ وَلَن تُفْلِحُوا إِذًا أَبَدًا

Shakir

For surely if they prevail against you they would stone you to death or force you back to their religion, and then you will never succeed.

Muhsin Khan

"For if they come to know of you, they will stone you (to death or abuse and harm you) or turn you back to their religion, and in that case you will never be successful."

Sahih International

Indeed, if they come to know of you, they will stone you or return you to their religion. And never would you succeed, then - ever."

Pickthall

For they, if they should come to know of you, will stone you or turn you back to their religion; then ye will never prosper.

Dr. Ghali

Surely in case they get the better of you, they will stone you or bring you back to their creed, and (then) you will never prosper at all."

Yusuf Ali

"For if they should come upon you, they would stone you or force you to return to their cult, and in that case ye would never attain prosperity."

وَكَذَٰلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لَا رَيْبَ فِيهَا إِذْ يَتَنَازَعُونَ بَيْنَهُمْ أَمْرَهُمْ ۖ فَقَالُوا ابْنُوا عَلَيْهِم بُنْيَانًا ۖ رَّبُّهُمْ أَعْلَمُ بِهِمْ ۚ قَالَ الَّذِينَ غَلَبُوا عَلَىٰ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا

Yusuf Ali

Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them."

Shakir

And thus did We make (men) to get knowledge of them that they might know that Allah's promise is true and that as for the hour there is no doubt about it. When they disputed among themselves about their affair and said: Erect an edifice over them-- their Lord best knows them. Those who prevailed in their affair said: We will certainly raise a masjid over them.

Muhsin Khan

And thus We made their case known to the people, that they might know that the Promise of Allah is true, and that there can be no doubt about the Hour. (Remember) when they (the people of the city) disputed among themselves about their case, they said: "Construct a building over them, their Lord knows best about them," (then) those who won their point said (most probably the disbelievers): "We verily shall build a place of worship over them."

Dr. Ghali

And thus We made the (people of the city) discover them that they might know that the promise of Allah is true and that the Hour, there is no suspicion about it. As they were contending among themselves their Command, (The Command of Allah concerning Resurrection; or: their affair) (then) they said, "Build over them a structure; their Lord knows them best." (But) the ones who prevailed over their Command (Literally: overcame them in their Command; or: in their affair) said, "Indeed we will definitely build (Literally: take to ourselves) over them a mosque."

Pickthall

And in like manner We disclosed them (to the people of the city) that they might know that the promise of Allah is true, and that, as for the Hour, there is no doubt concerning it. When (the people of the city) disputed of their case among themselves, they said: Build over them a building; their Lord knoweth best concerning them. Those who won their point said: We verily shall build a place of worship over them.

Sahih International

And similarly, We caused them to be found that they [who found them] would know that the promise of Allah is truth and that of the Hour there is no doubt. [That was] when they disputed among themselves about their affair and [then] said, "Construct over them a structure. Their Lord is most knowing about them." Said those who prevailed in the matter, "We will surely take [for ourselves] over them a masjid."

ﭿ

سَيَقُولُونَ ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا

Pickthall

(Some) will say: They were three, their dog the fourth, and (some) say: Five, their dog the sixth, guessing at random; and (some) say: Seven, and their dog the eighth. Say (O Muhammad): My Lord is Best Aware of their number. None knoweth them save a few. So contend not concerning them except with an outward contending, and ask not any of them to pronounce concerning them.

Yusuf Ali

(Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth,- doubtfully guessing at the unknown; (yet others) say they were seven, the dog being the eighth. Say thou: "My Lord knoweth best their number; It is but few that know their (real case)." Enter not, therefore, into controversies concerning them, except on a matter that is clear, nor consult any of them about (the affair of) the Sleepers.

Dr. Ghali

They will say, "Three, their dog (was) the fourth of them." And (others) will say, "Five, their dog (was) the sixth of them, " guessing at the Unseen. (Some others) will say, "Seven, and their dog (was) the eighth of them." Say, "My Lord knows best their right number; none knows them, except a few." So do not wrangle about them, except in outward wrangling, and do not ask any of them for a pronouncement on them.

Sahih International

They will say there were three, the fourth of them being their dog; and they will say there were five, the sixth of them being their dog - guessing at the unseen; and they will say there were seven, and the eighth of them was their dog. Say, [O Muhammad], "My Lord is most knowing of their number. None knows them except a few. So do not argue about them except with an obvious argument and do not inquire about them among [the speculators] from anyone."

Muhsin Khan

(Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth, guessing at the unseen; (yet others) say they were seven, the dog being the eighth. Say (O Muhammad SAW): "My Lord knows best their number; none knows them but a few." So debate not (about their number, etc.) except with the clear proof (which We have revealed to you). And consult not any of them (people of the Scripture, Jews and Christians) about (the affair of) the people of the Cave.

Shakir

(Some) say: (They are) three, the fourth of them being their dog; and (others) say: Five, the sixth of them being their dog, making conjectures at what is unknown; and (others yet) say: Seven, and the eighth of them is their dog. Say: My Lord best knows their number, none knows them but a few; therefore contend not in the matter of them but with an outward contention, and do not question concerning them any of them.

وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَٰلِكَ غَدًا

Dr. Ghali

And definitely do not say, regarding anything, "Surely I am performing that tomorrow, "

Muhsin Khan

And never say of anything, "I shall do such and such thing tomorrow."

Pickthall

And say not of anything: Lo! I shall do that tomorrow,

Yusuf Ali

Nor say of anything, "I shall be sure to do so and so tomorrow"-

Sahih International

And never say of anything, "Indeed, I will do that tomorrow,"

Shakir

And do not say of anything: Surely I will do it tomorrow,

إِلَّا أَن يَشَاءَ اللَّهُ ۚ وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ وَقُلْ عَسَىٰ أَن يَهْدِيَنِ رَبِّي لِأَقْرَبَ مِنْ هَٰذَا رَشَدًا

Yusuf Ali

Without adding, "So please Allah!" and call thy Lord to mind when thou forgettest, and say, "I hope that my Lord will guide me ever closer (even) than this to the right road."

Dr. Ghali

Except (if you add), If Allah (so) decides." (i.e., say: insha " É " Allah) And remember your Lord when you forget, and say, "It may be that my Lord will guide me to something nearer to rectitude than this."

Shakir

Unless Allah pleases; and remember your Lord when you forget and say: Maybe my Lord will guide me to a nearer course to the right than this.

Muhsin Khan

Except (with the saying), "If Allah will!" And remember your Lord when you forget and say: "It may be that my Lord guides me unto a nearer way of truth than this."

Pickthall

Except if Allah will. And remember thy Lord when thou forgettest, and say: It may be that my Lord guideth me unto a nearer way of truth than this.

Sahih International

Except [when adding], "If Allah wills." And remember your Lord when you forget [it] and say, "Perhaps my Lord will guide me to what is nearer than this to right conduct."

وَلَبِثُوا فِي كَهْفِهِمْ ثَلَاثَ مِائَةٍ سِنِينَ وَازْدَادُوا تِسْعًا

Shakir

And they remained in their cave three hundred years and (some) add (another) nine.

Dr. Ghali

And they lingered in their cave three hundred years, and to that they increased nine (more).

Muhsin Khan

And they stayed in their Cave three hundred (solar) years, and add nine (for lunar years).

Pickthall

And (it is said) they tarried in their Cave three hundred years and add nine.

Sahih International

And they remained in their cave for three hundred years and exceeded by nine.

Yusuf Ali

So they stayed in their Cave three hundred years, and (some) add nine (more)

قُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُوا ۖ لَهُ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ ۖ أَبْصِرْ بِهِ وَأَسْمِعْ ۚ مَا لَهُم مِّن دُونِهِ مِن وَلِيٍّ وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا

Pickthall

Say: Allah is Best Aware how long they tarried. His is the Invisible of the heavens and the earth. How clear of sight is He and keen of hearing! They have no protecting friend beside Him, and He maketh none to share in His government.

Shakir

Say: Allah knows best how long they remained; to Him are (known) the unseen things of the heavens and the earth; how clear His sight and how clear His hearing! There is none to be a guardian for them besides Him, and He does not make any one His associate in His Judgment.

Muhsin Khan

Say: "Allah knows best how long they stayed. With Him is (the knowledge of) the unseen of the heavens and the earth. How clearly He sees, and hears (everything)! They have no Wali (Helper, Disposer of affairs, Protector, etc.) other than Him, and He makes none to share in His Decision and His Rule."

Dr. Ghali

Say, " Allah knows best how long they lingered. To Him (belongs) the Unseen of the heavens and the earth. How well He beholds, and how well He hears!" In no way do they have any patron apart from Him, and He does not associate in His judgment anyone.

Sahih International

Say, " Allah is most knowing of how long they remained. He has [knowledge of] the unseen [aspects] of the heavens and the earth. How Seeing is He and how Hearing! They have not besides Him any protector, and He shares not His legislation with anyone."

Yusuf Ali

Say: "Allah knows best how long they stayed: with Him is (the knowledge of) the secrets of the heavens and the earth: how clearly He sees, how finely He hears (everything)! They have no protector other than Him; nor does He share His Command with any person whatsoever.

ﯿ

وَاتْلُ مَا أُوحِيَ إِلَيْكَ مِن كِتَابِ رَبِّكَ ۖ لَا مُبَدِّلَ لِكَلِمَاتِهِ وَلَن تَجِدَ مِن دُونِهِ مُلْتَحَدًا

Dr. Ghali

And recite what has been revealed to you of the Book of your Lord; none can alter (Literally: none can be an falterer) His Words; and apart from Him, you will never find any shielding.

Yusuf Ali

And recite (and teach) what has been revealed to thee of the Book of thy Lord: none can change His Words, and none wilt thou find as a refuge other than Him.

Pickthall

And recite that which hath been revealed unto thee of the Scripture of thy Lord. There is none who can change His words, and thou wilt find no refuge beside Him.

Shakir

And recite what has been revealed to you of the Book of your Lord, there is none who can alter His words; and you shall not find any refuge besides Him.

Sahih International

And recite, [O Muhammad], what has been revealed to you of the Book of your Lord. There is no changer of His words, and never will you find in other than Him a refuge.

Muhsin Khan

And recite what has been revealed to you (O Muhammad SAW) of the Book (the Quran) of your Lord (i.e. recite it, understand and follow its teachings and act on its orders and preach it to men). None can change His Words, and none will you find as a refuge other than Him.

وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا

Sahih International

And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] neglect.

Dr. Ghali

And (suffer) yourself to (endure) patiently with the ones who invoke their Lord in the early morning and nightfall, willing to seek His Face, and do not let your eyes go past them, (i.e., overlook them) willing (to gain) the adornment of the present life; (Literally: the lowly life, i.e., the life of this world) and do not obey him whose heart We have made heedless of Our Remembrance, and who closely follows his own prejudices, and to whom the Command (i.e., the Command of Allah to him, or: his affair) has been all excess (i.e., He has been most disbelieving).

Shakir

And withhold yourself with those who call on their Lord morning and evening desiring His goodwill, and let not your eyes pass from them, desiring the beauties of this world's life; and do not follow him whose heart We have made unmindful to Our remembrance, and he follows his low desires and his case is one in which due bounds are exceeded.

Pickthall

Restrain thyself along with those who cry unto their Lord at morn and evening, seeking His Countenance; and let not thine eyes overlook them, desiring the pomp of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, who followeth his own lust and whose case hath been abandoned.

Muhsin Khan

And keep yourself (O Muhammad SAW) patiently with those who call on their Lord (i.e. your companions who remember their Lord with glorification, praising in prayers, etc., and other righteous deeds, etc.) morning and afternoon, seeking His Face, and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair (deeds) has been lost.

Yusuf Ali

And keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; no obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.

ﭿ

وَقُلِ الْحَقُّ مِن رَّبِّكُمْ ۖ فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ ۚ إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا ۚ وَإِن يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ ۚ بِئْسَ الشَّرَابُ وَسَاءَتْ مُرْتَفَقًا

Shakir

And say: The truth is from your Lord, so let him who please believe, and let him who please disbelieve; surely We have prepared for the iniquitous a fire, the curtains of which shall encompass them about; and if they cry for water, they shall be given water like molten brass which will scald their faces; evil the drink and ill the resting-place.

Pickthall

Say: (It is) the truth from the Lord of you (all). Then whosoever will, let him believe, and whosoever will, let him disbelieve. Lo! We have prepared for disbelievers Fire. Its tent encloseth them. If they ask for showers, they will be showered with water like to molten lead which burneth the faces. Calamitous the drink and ill the resting-place!

Sahih International

And say, "The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve." Indeed, We have prepared for the wrongdoers a fire whose walls will surround them. And if they call for relief, they will be relieved with water like murky oil, which scalds [their] faces. Wretched is the drink, and evil is the resting place.

Yusuf Ali

Say, "The truth is from your Lord": Let him who will believe, and let him who will, reject (it): for the wrong-doers We have prepared a Fire whose (smoke and flames), like the walls and roof of a tent, will hem them in: if they implore relief they will be granted water like melted brass, that will scald their faces, how dreadful the drink! How uncomfortable a couch to recline on!

Dr. Ghali

And say, "The Truth is from your Lord; so whoever decides, then let him believe, and whoever decides, then let him disbelieve." Surely We have readied for the unjust a Fire whose canopy encompasses them; and in case they call for succor, they will be succored with water like molten metal that will scald their faces. Miserable is the drink, and odious is it (as) a resting place!

Muhsin Khan

And say: "The truth is from your Lord." Then whosoever wills, let him believe, and whosoever wills, let him disbelieve. Verily, We have prepared for the Zalimun (polytheists and wrong-doers, etc.), a Fire whose walls will be surrounding them (disbelievers in the Oneness of Allah). And if they ask for help (relief, water, etc.) they will be granted water like boiling oil, that will scald their faces. Terrible the drink, and an evil Murtafaqa (dwelling, resting place, etc.)!

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ إِنَّا لَا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا

Yusuf Ali

As to those who believe and work righteousness, verily We shall not suffer to perish the reward of any who do a (single) righteous deed.

Sahih International

Indeed, those who have believed and done righteous deeds - indeed, We will not allow to be lost the reward of any who did well in deeds.

Pickthall

Lo! as for those who believe and do good works - Lo! We suffer not the reward of one whose work is goodly to be lost.

Dr. Ghali

Surely the ones who have believed and done deeds of righteousness, surely We do not waste the reward of him who does fair deeds.

Muhsin Khan

Verily! As for those who believe and do righteous deeds, certainly! We shall not suffer to be lost the reward of anyone who does his (righteous) deeds in the most perfect manner.

Shakir

Surely (as for) those who believe and do good, We do not waste the reward of him who does a good work.

أُولَٰئِكَ لَهُمْ جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهِمُ الْأَنْهَارُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَيَلْبَسُونَ ثِيَابًا خُضْرًا مِّن سُندُسٍ وَإِسْتَبْرَقٍ مُّتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ ۚ نِعْمَ الثَّوَابُ وَحَسُنَتْ مُرْتَفَقًا

Dr. Ghali

Those will have (as their recompense) Gardens of Adn (Eden) (where) Rivers run from beneath them. They will be ornamented therein with bracelets of gold, and they will wear green clothes of sarcenet and brocade, reclining therein upon couches. How favorable is the requital, and how fair is (it as) a resting-place!

Pickthall

As for such, theirs will be Gardens of Eden, wherein rivers flow beneath them; therein they will be given armlets of gold and will wear green robes of finest silk and gold embroidery, reclining upon throne therein. Blest the reward, and fair the resting-place!

Muhsin Khan

These! For them will be 'Adn (Eden) Paradise (everlasting Gardens); wherein rivers flow underneath them, therein they will be adorned with bracelets of gold, and they will wear green garments of fine and thick silk. They will recline therein on raised thrones. How good is the reward, and what an excellent Murtafaqa (dwelling, resting place, etc.)!

Shakir

These it is for whom are gardens of perpetuity beneath which rivers flow, ornaments shall be given to them therein of bracelets of gold, and they shall wear green robes of fine silk and thick silk brocade interwoven with gold, reclining therein on raised couches; excellent the recompense and goodly the resting place.

Sahih International

Those will have gardens of perpetual residence; beneath them rivers will flow. They will be adorned therein with bracelets of gold and will wear green garments of fine silk and brocade, reclining therein on adorned couches. Excellent is the reward, and good is the resting place.

Yusuf Ali

For them will be Gardens of Eternity; beneath them rivers will flow; they will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade: They will recline therein on raised thrones. How good the recompense! How beautiful a couch to recline on!

وَاضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَابٍ وَحَفَفْنَاهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا

Yusuf Ali

Set forth to them the parable of two men: for one of them We provided two gardens of grape-vines and surrounded them with date palms; in between the two We placed corn-fields.

Shakir

And set forth to them a parable of two men; for one of them We made two gardens of grape vines, and We surrounded them both with palms, and in the midst of them We made cornfields.

Muhsin Khan

And put forward to them the example of two men; unto one of them We had given two gardens of grapes, and We had surrounded both with date-palms; and had put between them green crops (cultivated fields etc.).

Pickthall

Coin for them a similitude: Two men, unto one of whom We had assigned two gardens of grapes, and We had surrounded both with date-palms and had put between them tillage.

Dr. Ghali

And strike for them a similitude: two men. To one of them We made two gardens of vineyards and encircled (both of) them with palm-trees, and between them We made a plantation.

Sahih International

And present to them an example of two men: We granted to one of them two gardens of grapevines, and We bordered them with palm trees and placed between them [fields of] crops.

كِلْتَا الْجَنَّتَيْنِ آتَتْ أُكُلَهَا وَلَمْ تَظْلِم مِّنْهُ شَيْئًا ۚ وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا

Dr. Ghali

Both of these gardens brought forth their crop and did not fail (Literally: did not do injustice in any thing) in any of it, and amidst them both We caused a river to erupt forth,

Shakir

Both these gardens yielded their fruits, and failed not aught thereof, and We caused a river to gush forth in their midst,

Sahih International

Each of the two gardens produced its fruit and did not fall short thereof in anything. And We caused to gush forth within them a river.

Yusuf Ali

Each of those gardens brought forth its produce, and failed not in the least therein: in the midst of them We caused a river to flow.

Muhsin Khan

Each of those two gardens brought forth its produce, and failed not in the least therein, and We caused a river to gush forth in the midst of them.

Pickthall

Each of the gardens gave its fruit and withheld naught thereof. And We caused a river to gush forth therein.

ﯿ

وَكَانَ لَهُ ثَمَرٌ فَقَالَ لِصَاحِبِهِ وَهُوَ يُحَاوِرُهُ أَنَا أَكْثَرُ مِنكَ مَالًا وَأَعَزُّ نَفَرًا

Shakir

And he possessed much wealth; so he said to his companion, while he disputed with him: I have greater wealth than you, and am mightier in followers.

Pickthall

And he had fruit. And he said unto his comrade, when he spake with him: I am more than thee in wealth, and stronger in respect of men.

Dr. Ghali

And he had (all kinds of) produce. So he said to his companion, as he was conversing with him, "I am more than you in wealth, and mightier in man-power."

Sahih International

And he had fruit, so he said to his companion while he was conversing with him, "I am greater than you in wealth and mightier in [numbers of] men."

Muhsin Khan

And he had property (or fruit) and he said to his companion, in the course of mutual talk: I am more than you in wealth and stronger in respect of men." [See Tafsir Qurtubi, Vol. 10, Page 403].

Yusuf Ali

(Abundant) was the produce this man had : he said to his companion, in the course of a mutual argument: "more wealth have I than you, and more honour and power in (my following of) men."

وَدَخَلَ جَنَّتَهُ وَهُوَ ظَالِمٌ لِّنَفْسِهِ قَالَ مَا أَظُنُّ أَن تَبِيدَ هَٰذِهِ أَبَدًا

Muhsin Khan

And he went into his garden while in a state (of pride and disbelief) unjust to himself. He said: "I think not that this will ever perish.

Pickthall

And he went into his garden, while he (thus) wronged himself. He said: I think not that all this will ever perish.

Sahih International

And he entered his garden while he was unjust to himself. He said, "I do not think that this will perish - ever.

Shakir

And he entered his garden while he was unjust to himself. He said: I do not think that this will ever perish

Dr. Ghali

And he entered his garden, (while) he (thus) was unjust to himself. He said, "In no way do I expect that this will decay at all;

Yusuf Ali

He went into his garden in a state (of mind) unjust to his soul: He said, "I deem not that this will ever perish,

وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِن رُّدِدتُّ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيْرًا مِّنْهَا مُنقَلَبًا

Dr. Ghali

And in no way do I expect that the Hour is coming up; and indeed in case I am turned back to my Lord, indeed I will definitely find a more charitable (i.e., better) recourse than (this)."

Pickthall

I think not that the Hour will ever come, and if indeed I am brought back unto my Lord I surely shall find better than this as a resort.

Shakir

And I do not think the hour will come, and even if I am returned to my Lord I will most certainly find a returning place better than this.

Yusuf Ali

"Nor do I deem that the Hour (of Judgment) will (ever) come: Even if I am brought back to my Lord, I shall surely find (there) something better in exchange."

Muhsin Khan

"And I think not the Hour will ever come, and if indeed I am brought back to my Lord, (on the Day of Resurrection), I surely shall find better than this when I return to Him."

Sahih International

And I do not think the Hour will occur. And even if I should be brought back to my Lord, I will surely find better than this as a return."

قَالَ لَهُ صَاحِبُهُ وَهُوَ يُحَاوِرُهُ أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا

Muhsin Khan

His companion said to him, during the talk with him: "Do you disbelieve in Him Who created you out of dust (i.e. your father Adam), then out of Nutfah (mixed semen drops of male and female discharge), then fashioned you into a man?

Sahih International

His companion said to him while he was conversing with him, "Have you disbelieved in He who created you from dust and then from a sperm-drop and then proportioned you [as] a man?

Dr. Ghali

His companion said to him, as he was conversing with him, "Do you disbelieve in Him Who created you of dust, thereafter of a sperm (drop), thereafter molded you as a man?

Pickthall

His comrade, when he (thus) spake with him, exclaimed: Disbelievest thou in Him Who created thee of dust, then of a drop (of seed), and then fashioned thee a man?

Yusuf Ali

His companion said to him, in the course of the argument with him: "Dost thou deny Him Who created thee out of dust, then out of a sperm-drop, then fashioned thee into a man?

Shakir

His companion said to him while disputing with him: Do you disbelieve in Him Who created you from dust, then from a small seed, then He made you a perfect man?

ﭿ

لَّٰكِنَّا هُوَ اللَّهُ رَبِّي وَلَا أُشْرِكُ بِرَبِّي أَحَدًا

Muhsin Khan

"But as for my part (I believe) that He is Allah, my Lord and none shall I associate as partner with my Lord.

Yusuf Ali

"But (I think) for my part that He is Allah, My Lord, and none shall I associate with my Lord.

Shakir

But as for me, He, Allah, is my Lord, and I do not associate anyone with my Lord.

Pickthall

But He is Allah, my Lord, and I ascribe unto my Lord no partner.

Dr. Ghali

But He is Allah, my Lord, and I do not associate with my Lord any one.

Sahih International

But as for me, He is Allah , my Lord, and I do not associate with my Lord anyone.

وَلَوْلَا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ ۚ إِن تَرَنِ أَنَا أَقَلَّ مِنكَ مَالًا وَوَلَدًا

Shakir

And wherefore did you not say when you entered your garden: It is as Allah has pleased, there is no power save in Allah? If you consider me to be inferior to you in wealth and children,

Muhsin Khan

It was better for you to say, when you entered your garden: 'That which Allah wills (will come to pass)! There is no power but with Allah '. If you see me less than you in wealth, and children.

Pickthall

If only, when thou enteredst thy garden, thou hadst said: That which Allah willeth (will come to pass)! There is no strength save in Allah! Though thou seest me as less than thee in wealth and children,

Yusuf Ali

"Why didst thou not, as thou wentest into thy garden, say: 'Allah's will (be done)! There is no power but with Allah!' If thou dost see me less than thee in wealth and sons,

Dr. Ghali

And if you had said as you entered your garden, cWhatever Allah decides (will be); there is no power except with Allah, (i.e., say: ma sha " É " Allah La hawla wala quwwata Éilla billah) (it would have been better for you.) In case you see me that I am less than you in wealth and children,

Sahih International

And why did you, when you entered your garden, not say, 'What Allah willed [has occurred]; there is no power except in Allah '? Although you see me less than you in wealth and children,

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