| arabic | tlt | literal | khalifa | y_ali | |||||
|---|---|---|---|---|---|---|---|---|---|
| 1. * | سورة البقرة بسم الله الرحمن الرحيم الم | swr+ albqr+ bsm allh alrHmn alrHym alm | AL M | A.L.M. | A.L.M. | ||||
| 2. * | ذلك الكتاب لاريب فيه هدى للمتقين | Xlk alktab laryb fyh hdi llmtqyn | That The Book no doubt/suspicion in it, (it is) guidance to the fearing and obeying. | This scripture is infallible; a beacon for the righteous; | This is the Book; in it is guidance sure, without doubt, to those who fear Allah. | ||||
| 3. * | الذين يؤمنون بالغيب ويقيمون الصلاة ومما رزقناهم ينفقون | alXyn yWmnwn balGyb wyqymwn alSla+ wmma rzqnahm ynfqwn | Those who believe with the unseen/hidden and they keep up/call for the prayers and from what We provided for them they spend. | who believe in the unseen, observe the Contact Prayers (Salat), and from our provisions to them, they give to charity. | Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them; | ||||
| 4. * | والذين يؤمنون بما انزل اليك وماانزل من قبلك وبالاخرة هم يوقنون | walXyn yWmnwn bma anzl alyk wmaanzl mn qblk wbalaKr+ hm ywqnwn | And those who believe with what was descended to you, and what was descended from before you, and with the end (other life) they are sure/certain. | And they believe in what was revealed to you, and in what was revealed before you, and with regard to the Hereafter, they are absolutely certain. | And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter. | ||||
| 5. * | اولئك على هدى من ربهم واولئك هم المفلحون | awlYk `li hdi mn rbhm wawlYk hm almflHwn | Those are on a guidance from their Lord and those are the successful/winners. | These are guided by their Lord; these are the winners. | They are on (true) guidance, from their Lord, and it is these who will prosper. | ||||
| 6. * | ان الذين كفروا سواء عليهم ءانذرتهم ام لم تنذرهم لايؤمنون | an alXyn kfrwa swa' `lyhm 'anXrthm am lm tnXrhm layWmnwn | That those who disbelieved, (it is) equal/alike on (to) them, had you warned them, or you did not warn them, (notice) they do not believe. | As for those who disbelieve, it is the same for them; whether you warn them, or not warn them, they cannot believe. | As to those who reject Faith, it is the same to them whether thou warn them or do not warn them; they will not believe. | ||||
| 7. * | ختم الله على قلوبهم وعلى سمعهم وعلى ابصارهم غشاوة ولهم عذاب عظيم | Ktm allh `li qlwbhm w`li sm`hm w`li abSarhm G$aw+ wlhm `Xab `Zym | God sealed/stamped on their hearts/minds and on their hearing and on their eye sights/understanding a cover and for them (is) a great torture. | GOD seals their minds and their hearing, and their eyes are veiled. They have incurred severe retribution. | Allah hath set a seal on their hearts and on their hearing, and on their eyes is a veil; great is the penalty they (incur). | ||||
| 8. * | ومن الناس من يقول امنا بالله وباليوم الاخر وماهم بمؤمنين | wmn alnas mn yqwl amna ballh wbalywm alaKr wmahm bmWmnyn | And from the people who say: "We believed by God and with the Day the Last/ Resurrection Day." And they are not with believing. | Then there are those who say, "We believe in GOD and the Last Day," while they are not believers. | Of the people there are some who say: "We believe in Allah and the Last Day;" but they do not (really) believe. | ||||
| 9. * | يخادعون الله والذين امنوا ومايخدعون الاانفسهم ومايشعرون | yKad`wn allh walXyn amnwa wmayKd`wn alaanfshm wmay$`rwn | They deceive God, and those who believed, and they do not deceive except themselves, and they do not feel/know/sense. | In trying to deceive GOD and those who believe, they only deceive themselves without perceiving. | Fain would they deceive Allah and those who believe, but they only deceive themselves, and realise (it) not! | ||||
| 10. * | في قلوبهم مرض فزادهم الله مرضا ولهم عذاب اليم بما كانوا يكذبون | fy qlwbhm mrD fzadhm allh mrDa wlhm `Xab alym bma kanwa ykXbwn | In their hearts/minds (is) sickness/disease, so God increased them sickness/disease, and for them (is a) painful torture because (of) what they were lying/denying/falsifying. | In their minds there is a disease. Consequently, GOD augments their disease. They have incurred a painful retribution for their lying. | In their hearts is a disease; and Allah has increased their disease: And grievous is the penalty they (incur), because they are false (to themselves). | ||||
| 11. * | واذا قيل لهم لاتفسدوا في الارض قالوا انما نحن مصلحون | waXa qyl lhm latfsdwa fy alarD qalwa anma nHn mSlHwn | And if (it was) said to them: "Do not corrupt in the earth/Planet Earth." They said: "But we are correcting/repairing." | When they are told, "Do not commit evil," they say, "But we are righteous!" | When it is said to them: "Make not mischief on the earth," they say: "Why, we only Want to make peace!" | ||||
| 12. * | الا انهم هم المفسدون ولكن لايشعرون | ala anhm hm almfsdwn wlkn lay$`rwn | Is it not that they truly are, they are the corrupting and but they do not feel/know/sense? | In fact, they are evildoers, but they do not perceive. | Of a surety, they are the ones who make mischief, but they realise (it) not. | ||||
| 13. * | واذا قيل لهم امنوا كما امن الناس قالوا انؤمن كما امن السفهاء الاانهم هم السفهاء ولكن لايعلمون | waXa qyl lhm amnwa kma amn alnas qalwa anWmn kma amn alsfha' alaanhm hm alsfha' wlkn lay`lmwn | And if (it was/is) said to them: "Believe as the people believed." They said: "Do we believe as the ignorant/foolish believed?" Is it not that they truly are, they are the ignorant/foolish and but they do not know? | When they are told, "Believe like the people who believed," they say, "Shall we believe like the fools who believed?" In fact, it is they who are fools, but they do not know. | When it is said to them: "Believe as the others believe:" They say: "Shall we believe as the fools believe?" Nay, of a surety they are the fools, but they do not know. | ||||
| 14. * | واذا لقوا الذين امنوا قالوا امنا واذا خلوا الى شياطينهم قالوا انا معكم انما نحن مستهزئون | waXa lqwa alXyn amnwa qalwa amna waXa Klwa ali $yaTynhm qalwa ana m`km anma nHn msthzYwn | And if they met/found those who believed, they said: "We believed". And if they were alone/together with to their devils they said: "That we are with you, but we are mocking." | When they meet the believers, they say, "We believe," but when alone with their devils, they say, "We are with you; we were only mocking." | When they meet those who believe, they say: "We believe;" but when they are alone with their evil ones, they say: "We are really with you: We (were) only jesting." | ||||
| 15. * | الله يستهزئ بهم ويمدهم في طغيانهم يعمهون | allh ysthzY bhm wymdhm fy TGyanhm y`mhwn | God moc ks with (about) them and extends/spreads them in their tyranny (being) confused/puzzled. | GOD mocks them, and leads them on in their transgressions, blundering. | Allah will throw back their mockery on them, and give them rope in their trespasses; so they will wander like blind ones (To and fro). | ||||
| 16. * | اولئك الذين اشتروا الضلالة بالهدى فما ربحت تجارتهم وماكانوا مهتدين | awlYk alXyn a$trwa alDlal+ balhdi fma rbHt tjarthm wmakanwa mhtdyn | Those are those who bought/volunteered the misguidance with the guidance, so their commercial trade/buying and selling did not profit/gain, and they were not guided. | It is they who bought the straying, at the expense of guidance. Such trade never prospers, nor do they receive any guidance. | These are they who have bartered Guidance for error: But their traffic is profitless, and they have lost true direction, | ||||
| 17. * | مثلهم كمثل الذي استوقد نارا فلما اضاءت ماحوله ذهب الله بنورهم وتركهم في ظلمات لايبصرون | mxlhm kmxl alXy astwqd nara flma aDa't maHwlh Xhb allh bnwrhm wtrkhm fy Zlmat laybSrwn | Their example (is) as the one who ignited a fire, so when it lit/illuminated what (is) around/surrounding him, God took/went away with their light, and left them in darknesses, they do not see/understand. | Their example is like those who start a fire, then, as it begins to shed light around them, GOD takes away their light, leaving them in darkness, unable to see. | Their similitude is that of a man who kindled a fire; when it lighted all around him, Allah took away their light and left them in utter darkness. So they could not see. | ||||
| 18. * | صم بكم عمي فهم لايرجعون | Sm bkm `my fhm layrj`wn | Deaf, mute, blind, so they do not return. | Deaf, dumb, and blind; they fail to return. | Deaf, dumb, and blind, they will not return (to the path). | ||||
| 19. * | او كصيب من السماء فيه ظلمات ورعد وبرق يجعلون اصابعهم في اذانهم من الصواعق حذر الموت والله محيط بالكافرين | aw kSyb mn alsma' fyh Zlmat wr`d wbrq yj`lwn aSab`hm fy aXanhm mn alSwa`q HXr almwt wallh mHyT balkafryn | Or as a rain from the sky, in it (is) darknesses and thunder and lightning, they put their fingers intheir ears from the thunderous noise, fearing the death, and God (is) with the disbelievers surrounding/enveloping. | Another example: a rainstorm from the sky in which there is darkness, thunder, and lightning. They put their fingers in their ears, to evade death. GOD is fully aware of the disbelievers. | Or (another similitude) is that of a rain-laden cloud from the sky: In it are zones of darkness, and thunder and lightning: They press their fingers in their ears to keep out the stunning thunder-clap, the while they are in terror of death. But Allah is ever round the rejecters of Faith! | ||||
| 20. * | يكاد البرق يخطف ابصارهم كلما اضاء لهم مشوا فيه واذا اظلم عليهم قاموا ولو شاء الله لذهب بسمعهم وابصارهم ان الله على كل شئ قدير | ykad albrq yKTf abSarhm klma aDa' lhm m$wa fyh waXa aZlm `lyhm qamwa wlw $a' allh lXhb bsm`hm wabSarhm an allh `li kl $Y qdyr | The lightning almost snatches their eye sights, whenever (it) lit for them they walked in it, and if (it) darkened on them they stood and if God willed/wanted, He would have gone/taken away with their hearing/sense of hearing, and their sights/understanding, that God (is) on every thing capable/powerful. | The lightning almost snatches away their eyesight. When it lights for them, they move forward, and when it turns dark, they stand still. If GOD wills, He can take away their hearing and their eyesight. GOD is Omnipotent. | The lightning all but snatches away their sight; every time the light (Helps) them, they walk therein, and when the darkness grows on them, they stand still. And if Allah willed, He could take away their faculty of hearing and seeing; for Allah hath power over all things. | ||||
| 21. * | ياايها الناس اعبدوا ربكم الذي خلقكم والذين من قبلكم لعلكم تتقون | yaayha alnas a`bdwa rbkm alXy Klqkm walXyn mn qblkm l`lkm ttqwn | You, you the people worship your Lord who created you, and those from before you, maybe/perhaps you fear and obey (God). | O people, worship only your Lord - the One who created you and those before you - that you may be saved. | O ye people! Adore your Guardian-Lord, who created you and those who came before you, that ye may have the chance to learn righteousness; | ||||
| 22. * | الذي جعل لكم الارض فراشا والسماء بناء وانزل من السماء ماء فاخرج به من الثمرات رزقا لكم فلا تجعلوا لله اندادا وانتم تعلمون | alXy j`l lkm alarD fra$a walsma' bna' wanzl mn alsma' ma' faKrj bh mn alxmrat rzqa lkm fla tj`lwa llh andada wantm t`lmwn | Who made/created for you the earth/Planet Earth a spread, and the sky/space a structure and descended from the sky water, so He brought out with it from the fruits a provision for you, so do not make/create to God equals (idols) and you are knowing. | The One who made the earth habitable for you, and the sky a structure. He sends down from the sky water, to produce all kinds of fruits for your sustenance. You shall not set up idols to rival GOD, now that you know. | Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith Fruits for your sustenance; then set not up rivals unto Allah when ye know (the truth). | ||||
| 23. * | وان كنتم في ريب مما نزلنا على عبدنا فاْتوا بسورة من مثله وادعوا شهداءكم من دون الله ان كنتم صادقين | wan kntm fy ryb mma nzlna `li `bdna fa.twa bswr+ mn mxlh wad`wa $hda'km mn dwn allh an kntm Sadqyn | And if you were in doubt/suspicion from what We descended on Our worshipper/slave, so come/bring with a chapter from its similar/equal/alike to it, and call your witnesses/testifiers from other than God, if you were truthful. | If you have any doubt regarding what we revealed to our servant, then produce one sura like these, and call upon your own witnesses against GOD, if you are truthful. | And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (If there are any) besides Allah, if your (doubts) are true. | ||||
| 24. * | فان لم تفعلوا ولن تفعلوا فاتقوا النار التي وقودها الناس والحجارة اعدت للكافرين | fan lm tf`lwa wln tf`lwa fatqwa alnar alty wqwdha alnas walHjar+ a`dt llkafryn | So if you do not make/do and you will never make/do, so fear the fire, that/which its fuel (is) the people and the stones, (it) was/is prepared to the disbelievers. | If you cannot do this - and you can never do this - then beware of the Hellfire, whose fuel is people and rocks; it awaits the disbelievers. | But if ye cannot--and of a surety ye cannot--then fear the Fire whose fuel is men and stones,--which is prepared for those who reject Faith. | ||||
| 25. * | وبشر الذين امنوا وعملوا الصالحات ان لهم جنات تجري من تحتها الانهار كلما رزقوا منها من ثمرة رزقا قالوا هذا الذي رزقنا من قبل واتوا به متشابها ولهم فيها ازواج مطهرة وهم فيها خالدون | wb$r alXyn amnwa w`mlwa alSalHat an lhm jnat tjry mn tHtha alanhar klma rzqwa mnha mn xmr+ rzqa qalwa hXa alXy rzqna mn qbl watwa bh mt$abha wlhm fyha azwaj mThr+ whm fyha Kaldwn | And announce good news (to) those who believe and did/made the correct/righteous deeds, that to them (are) treed gardens the rivers flow from beneath it. Whenever they (were) provided for from it from a fruit a provision,they said: "This (is) what we were provided for from before." And they were given with it similar, and for them in it (are) purified spouses and they are in it immortally/eternally. | Give good news to those who believe and lead a righteous life that they will have gardens with flowing streams. When provided with a provision of fruits therein, they will say, "This is what was provided for us previously." Thus, they are given allegorical descriptions. They will have pure spouses therein, and they abide therein forever. | But give glad tidings to those who believe and work righteousness, that their portion is Gardens, beneath which rivers flow. Every time they are fed with fruits therefrom, they say: "Why, this is what we were fed with before," for they are given things in similitude; and they have therein companions pure (and holy); and they abide therein (for ever). | ||||
| 26. * | ان الله لايستحيي ان يضرب مثلا ما بعوضة فما فوقها فاما الذين امنوا فيعلمون انه الحق من ربهم واما الذين كفروا فيقولون ماذا اراد الله بهذا مثلا يضل به كثيرا ويهدي به كثيرا ومايضل به الا الفاسقين | an allh laystHyy an yDrb mxla ma b`wD+ fma fwqha fama alXyn amnwa fy`lmwn anh alHq mn rbhm wama alXyn kfrwa fyqwlwn maXa arad allh bhXa mxla yDl bh kxyra wyhdy bh kxyra wmayDl bh ala alfasqyn | That God does not (feel) shame that (He) gives/strikes an example, (of) any a mosquito (and) so what (is) above it, so but those who believed, so they know that it (is) the truth from their Lord, and but those who disbelieved, so they say: "What did God want/intend with that (as) an example/proverb?" He misguides with it many, and He guides with it many, and He does not misguide with it except the debauchers. | GOD does not shy away from citing any kind of allegory, from the tiny mosquito and greater. As for those who believe, they know that it is the truth from their Lord. As for those who disbelieve, they say, "What did GOD mean by such an allegory?" He misleads many thereby, and guides many thereby. But He never misleads thereby except the wicked, | Allah disdains not to use the similitude of things, lowest as well as highest. Those who believe know that it is truth from their Lord; but those who reject Faith say: "What means Allah by this similitude?" By it He causes many to stray, and many He leads into the right path; but He causes not to stray, except those who forsake (the path),-- | ||||
| 27. * | الذين ينقضون عهد الله من بعد ميثاقه ويقطعون ماامر الله به ان يوصل ويفسدون في الارض اولئك هم الخاسرون | alXyn ynqDwn `hd allh mn b`d myxaqh wyqT`wn maamr allh bh an ywSl wyfsdwn fy alarD awlYk hm alKasrwn | Those who break God's promise/contract (their promise to God) from after its affirmation, and they cut/sever what God ordered with it that (it) be reached/connected, and they corrupt in the earth/Planet Earth, those they are the losers. | who violate GOD's covenant after pledging to uphold it, sever what GOD has commanded to be joined, and commit evil. These are the losers. | Those who break Allah's Covenant after it is ratified, and who sunder what Allah Has ordered to be joined, and do mischief on earth: These cause loss (only) to themselves. | ||||
| 28. * | كيف تكفرون بالله وكنتم امواتا فاحياكم ثم يميتكم ثم يحييكم ثم اليه ترجعون | kyf tkfrwn ballh wkntm amwata faHyakm xm ymytkm xm yHyykm xm alyh trj`wn | How do you disbelieve with God and you were deads, so He revived you, then He makes you die, then He revives you, then to Him you are being returned. | How can you disbelieve in GOD when you were dead and He gave you life, then He puts you to death, then He brings you back to life, then to Him you ultimately return? | How can ye reject the faith in Allah.--seeing that ye were without life, and He gave you life; then will He cause you to die, and will again bring you to life; and again to Him will ye return. | ||||
| 29. * | هو الذي خلق لكم مافي الارض جميعا ثم استوى الى السماء فسواهن سبع سماوات وهو بكل شئ عليم | hw alXy Klq lkm mafy alarD jmy`a xm astwi ali alsma' fswahn sb` smawat whw bkl $Y `lym | He (is), who created for you what (is) in the land/earth/Planet Earth all together/wholly, then He tended to the sky/space, so He straightened them (into) seven skies/space(s), and He is with every thing knowledgeable. | He is the One who created for you everything on earth, then turned to the sky and perfected seven universes therein, and He is fully aware of all things. | It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge. | ||||
| 30. * | واذ قال ربك للملائكة اني جاعل في الارض خليفة قالوا اتجعل فيها من يفسد فيها ويسفك الدماء ونحن نسبح بحمدك ونقدس لك قال اني اعلم مالاتعلمون | waX qal rbk llmlaYk+ any ja`l fy alarD Klyf+ qalwa atj`l fyha mn yfsd fyha wysfk aldma' wnHn nsbH bHmdk wnqds lk qal any a`lm malat`lmwn | And when your Lord said to the angels: "That I am making/creating/putting in the earth a caliph/successor/leader." They said: "Do you make/create/put in it, who corrupts in it and sheds the blood, and we praise/glorify with Your praise and we (continue to admit Your) holiness/sanctity to You." He said: "I know what you do not know." | Recall that your Lord said to the angels, "I am placing a representative (a temporary god) on Earth." They said, "Will You place therein one who will spread evil therein and shed blood, while we sing Your praises, glorify You, and uphold Your absolute authority?" He said, "I know what you do not know." | Behold, thy Lord said to the angels: "I will create a vicegerent on earth." They said: "Wilt Thou place therein one who will make mischief therein and shed blood?--whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not." | ||||
| 31. * | وعلم ادم الاسماء كلها ثم عرضهم على الملائكة فقال انبئوني باسماء هؤلاء ان كنتم صادقين | w`lm adm alasma' klha xm `rDhm `li almlaYk+ fqal anbYwny basma' hWla' an kntm Sadqyn | And He taught Adam the names, all of them, then He displayed/exhibited/showed them on (to) the angels, so He said: "Inform Me with (the) names (of) those, if you were truthful." | He taught Adam all the names then presented them to the angels, saying, "Give me the names of these, if you are right." | And He taught Adam the nature of all things; then He placed them before the angels, and said: "Tell me the nature of these if ye are right." | ||||
| 32. * | قالوا سبحانك لاعلم لنا الا ماعلمتنا انك انت العليم الحكيم | qalwa sbHank la`lm lna ala ma`lmtna ank ant al`lym alHkym | They said: "Your praise/glory, no knowledge to us except what You taught us, that You are the knowledgeable, the wise/judicious." | They said, "Be You glorified, we have no knowledge, except that which You have taught us. You are the Omniscient, Most Wise." | They said: "Glory to Thee, of knowledge We have none, save what Thou Hast taught us: In truth it is Thou Who art perfect in knowledge and wisdom." | ||||
| 33. * | قال ياادم انبئهم باسمائهم فلما انباهم باسمائهم قال الم اقل لكم اني اعلم غيب السماوات والارض واعلم ماتبدون وماكنتم تكتمون | qal yaadm anbYhm basmaYhm flma anbahm basmaYhm qal alm aql lkm any a`lm Gyb alsmawat walarD wa`lm matbdwn wmakntm tktmwn | He said: "You, Adam, inform them with their names." so when he informed them with their names, He (God) said: "Did I not say to you, that I know the skies'/space's and the earth's/Planet Earth's unseen and I know what you show, and what you were hiding/concealing." | He said, "O Adam, tell them their names." When he told them their names, He said, "Did I not tell you that I know the secrets of the heavens and the earth? I know what you declare, and what you conceal." | He said: "O Adam! Tell them their natures." When he had told them, Allah said: "Did I not tell you that I know the secrets of heaven and earth, and I know what ye reveal and what ye conceal?" | ||||
| 34. * | واذ قلنا للملائكة اسجدوا لادم فسجدوا الا ابليس ابى واستكبر وكان من الكافرين | waX qlna llmlaYk+ asjdwa ladm fsjdwa ala ablys abi wastkbr wkan mn alkafryn | And when We said to the angels: "Prostrate to Adam." So they prostrated except Satan, he refused/hated and became arrogant, and he was from the disbelievers. | When we said to the angels, "Fall prostrate before Adam," they fell prostrate, except Satan; he refused, was too arrogant, and a disbeliever. | And behold, We said to the angels: "Bow down to Adam" and they bowed down. Not so Iblis: he refused and was haughty: He was of those who reject Faith. | ||||
| 35. * | وقلنا ياادم اسكن انت وزوجك الجنة وكلا منها رغدا حيث شئتما ولاتقربا هذه الشجرة فتكونا من الظالمين | wqlna yaadm askn ant wzwjk aljn+ wkla mnha rGda Hyx $Ytma wlatqrba hXh al$jr+ ftkwna mn alZalmyn | And We said: "You Adam, reside/inhabit you and your wife/spouse the Paradise/treed garden, and you (B) eat from it easily/comfortably where/when you (B) wanted, and do not approach/near (B) this the tree, so you (B) become from the unjust/oppressors." | We said, "O Adam, live with your wife in Paradise, and eat therefrom generously, as you please, but do not approach this tree, lest you sin." | We said: "O Adam! dwell thou and thy wife in the Garden; and eat of the bountiful things therein as (where and when) ye will; but approach not this tree, or ye run into harm and transgression." | ||||
| 36. * | فازلهما الشيطان عنها فاخرجهما مما كانا فيه وقلنا اهبطوا بعضكم لبعض عدو ولكم في الارض مستقر ومتاع الى حين | fazlhma al$yTan `nha faKrjhma mma kana fyh wqlna ahbTwa b`Dkm lb`D `dw wlkm fy alarD mstqr wmta` ali Hyn | So the devil made them (B) slip/fall/sin from it, so he brought them (B) out from what they were (B) in it, and We said: "Descend/decline some of you to some (are) an enemy and for you in the earth/Planet Earth (is) settlement and long life/enjoyment to a time." | But the devil duped them, and caused their eviction therefrom. We said, "Go down as enemies of one another. On Earth shall be your habitation and provision for awhile." | Then did Satan make them slip from the (garden), and get them out of the state (of felicity) in which they had been. We said: "Get ye down, all (ye people), with enmity between yourselves. On earth will be your dwelling-place and your means of livelihood--for a time." | ||||
| 37. * | فتلقى ادم من ربه كلمات فتاب عليه انه هو التواب الرحيم | ftlqi adm mn rbh klmat ftab `lyh anh hw altwab alrHym | So Adam received from his Lord words/expressions, so (He) forgave on him, that He is, He is the forgiver, the most merciful. | Then, Adam received from his Lord words, whereby He redeemed him. He is the Redeemer, Most Merciful. | Then learnt Adam from his Lord words of inspiration, and his Lord Turned towards him; for He is Oft-Returning, Most Merciful. | ||||
| 38. * | قلنا اهبطوا منها جميعا فاما ياتينكم مني هدى فمن تبع هداي فلاخوف عليهم ولاهم يحزنون | qlna ahbTwa mnha jmy`a fama yatynkm mny hdi fmn tb` hday flaKwf `lyhm wlahm yHznwn | We said: "Drop/decline from it, all together, so when a guidance from Me comes to you, so who followed My guidance, so no fear/fright on them and nor they be sad/grieving." | We said, "Go down therefrom, all of you. When guidance comes to you from Me, those who follow My guidance will have no fear, nor will they grieve. | We said: "Get ye down all from here; and if, as is sure, there comes to you Guidance from me, whosoever follows My guidance, on them shall be no fear, nor shall they grieve. | ||||
| 39. * | والذين كفروا وكذبوا باياتنا اولئك اصحاب النار هم فيها خالدون | walXyn kfrwa wkXbwa bayatna awlYk aSHab alnar hm fyha Kaldwn | And those who disbelieved and denied with Our verses/evidences, those are the fire's owners/company, they (are) in it immortally/eternally. | "As for those who disbelieve and reject our revelations, they will be dwellers of Hell, wherein they abide forever." | "But those who reject Faith and belie Our Signs, they shall be companions of the Fire; they shall abide therein." | ||||
| 40. * | يابني اسرائيل اذكروا نعمتي التي انعمت عليكم واوفوا بعهدي اوف بعهدكم واياي فارهبون | yabny asraYyl aXkrwa n`mty alty an`mt `lykm wawfwa b`hdy awf b`hdkm wayay farhbwn | You Israel's sons and daughters, remember My blessing, which I blessed on you, and fulfill/complete with My promise/contract, I fulfill/complete with your promise/contract, and (only) Me so be terrified/monkish of Me. | O Children of Israel, remember My favor, which I bestowed upon you, and fulfill your part of the covenant, that I fulfill My part of the covenant, and reverence Me. | O Children of Israel! call to mind the (special) favour which I bestowed upon you, and fulfil your covenant with Me as I fulfil My Covenant with you, and fear none but Me. | ||||
| 41. * | وامنوا بما انزلت مصدقا لما معكم ولاتكونوا اول كافر به ولاتشتروا باياتي ثمنا قليلا واياي فاتقون | wamnwa bma anzlt mSdqa lma m`km wlatkwnwa awl kafr bh wlat$trwa bayaty xmna qlyla wayay fatqwn | And believe with what I descended, confirming to what (is) with you, and do not be (the) first disbeliever with it, and do not buy/volunteer with My verses/evidences a small/little price, and (only) Me, so fear and obey Me. | You shall believe in what I have revealed herein, confirming what you have; do not be the first to reject it. Do not trade away My revelations for a cheap price, and observe Me. | And believe in what I reveal, confirming the revelation which is with you, and be not the first to reject Faith therein, nor sell My Signs for a small price; and fear Me, and Me alone. | ||||
| 42. * | ولاتلبسوا الحق بالباطل وتكتموا الحق وانتم تعلمون | wlatlbswa alHq balbaTl wtktmwa alHq wantm t`lmwn | And do not confuse/mix/cover the correct/truth with the falsehood, and you hide/conceal the correct/truth and you are knowing. | Do not confound the truth with falsehood, nor shall you conceal the truth, knowingly. | And cover not Truth with falsehood, nor conceal the Truth when ye know (what it is). | ||||
| 43. * | واقيموا الصلاة واتوا الزكاة واركعوا مع الراكعين | waqymwa alSla+ watwa alzka+ wark`wa m` alrak`yn | And keep up/take care of the prayers and give/bring the charity/purification and bow with the bowing. | You shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat), and bow down with those who bow down. | And be steadfast in prayer; practise regular charity; and bow down your heads with those who bow down (in worship). | ||||
| 44. * | اتامرون الناس بالبر وتنسون انفسكم وانتم تتلون الكتاب افلا تعقلون | atamrwn alnas balbr wtnswn anfskm wantm ttlwn alktab afla t`qlwn | Do you order the people with the righteousness/charitability and you forget yourselves, and you are reading/reciting The Book, do you not reason/understand/comprehend? | Do you exhort the people to be righteous, while forgetting yourselves, though you read the scripture? Do you not understand? | Do ye enjoin right conduct on the people, and forget (To practise it) yourselves, and yet ye study the Scripture? Will ye not understand? | ||||
| 45. * | واستعينوا بالصبر والصلاة وانها لكبيرة الا على الخاشعين | wast`ynwa balSbr walSla+ wanha lkbyr+ ala `li alKa$`yn | And seek support with the patience and the prayers and that it truly is a great/burden (E) except on the humble. | You shall seek help through steadfastness and the Contact Prayers (Salat). This is difficult indeed, but not so for the reverent, | Nay, seek ((Allah)'s) help with patient perseverance and prayer: It is indeed hard, except to those who bring a lowly spirit,-- | ||||
| 46. * | الذين يظنون انهم ملاقوا ربهم وانهم اليه راجعون | alXyn yZnwn anhm mlaqwa rbhm wanhm alyh raj`wn | Those who suppose/think that they are meeting their lord and that they are to Him returning. | who believe that they will meet their Lord; that to Him they ultimately return. | Who bear in mind the certainty that they are to meet their Lord, and that they are to return to Him. | ||||
| 47. * | يابني اسرائيل اذكروا نعمتي التي انعمت عليكم واني فضلتكم على العالمين | yabny asraYyl aXkrwa n`mty alty an`mt `lykm wany fDltkm `li al`almyn | You Israel's sons and daughters, mention/remember My blessing that I blessed on you, and that I preferred/favoured you on the creations altogether/(universes). | O Children of Israel, remember My favor which I bestowed upon you, and that I blessed you more than any other people. | Children of Israel! call to mind the (special) favour which I bestowed upon you, and that I preferred you to all other (for My Message). | ||||
| 48. * | واتقوا يوما لاتجزي نفس عن نفس شيئا ولايقبل منها شفاعة ولايؤخذ منها عدل ولاهم ينصرون | watqwa ywma latjzy nfs `n nfs $yYa wlayqbl mnha $fa`+ wlayWKX mnha `dl wlahm ynSrwn | And fear a day/time, no self rewards/substitutes from a self a thing, and no mediation (is to) be accepted/received from it, and no ransom/redemption (is to) be taken from it, and nor they be given victory. | Beware of the day when no soul can avail another soul, no intercession will be accepted, no ransom can be paid, nor can anyone be helped. | Then guard yourselves against a day when one soul shall not avail another nor shall intercession be accepted for her, nor shall compensation be taken from her, nor shall anyone be helped (from outside). | ||||
| 49. * | واذ نجيناكم من ال فرعون يسومونكم سوء العذاب يذبحون ابناءكم ويستحيون نساءكم وفي ذلكم بلاء من ربكم عظيم | waX njynakm mn al fr`wn yswmwnkm sw' al`Xab yXbHwn abna'km wystHywn nsa'km wfy Xlkm bla' mn rbkm `Zym | And when/where We saved/rescued you, from Pharaoh's family, they burden/impose upon you (with) the torture's evil (worst), they slaughter your sons and they shame your women, and in that (is) a great test from your Lord. | Recall that we saved you from Pharaoh's people who inflicted upon you the worst persecution, slaying your sons and sparing your daughters. That was an exacting test from your Lord. | And remember, We delivered you from the people of Pharaoh: They set you hard tasks and punishments, slaughtered your sons and let your women-folk live; therein was a tremendous trial from your Lord. | ||||
| 50. * | واذ فرقنا بكم البحر فانجيناكم واغرقنا ال فرعون وانتم تنظرون | waX frqna bkm albHr fanjynakm waGrqna al fr`wn wantm tnZrwn | And when/where We separated with you the sea, so We saved/rescued you, and We drowned/sunk Pharaoh's people and (while) you are looking/watching. | Recall that we parted the sea for you; we saved you and drowned Pharaoh's people before your eyes. | And remember We divided the sea for you and saved you and drowned Pharaoh's people within your very sight. | ||||
| 51. * | واذ واعدنا موسى اربعين ليلة ثم اتخذتم العجل من بعده وانتم ظالمون | waX wa`dna mwsi arb`yn lyl+ xm atKXtm al`jl mn b`dh wantm Zalmwn | And when/where We promised Moses forty nights, then you took the calf from after him, and you are unjust/oppressive. | Yet, when we summoned Moses for forty nights, you worshiped the calf in his absence, and turned wicked. | And remember We appointed forty nights for Moses, and in his absence ye took the calf (for worship), and ye did grievous wrong. | ||||
| 52. * | ثم عفونا عنكم من بعد ذلك لعلكم تشكرون | xm `fwna `nkm mn b`d Xlk l`lkm t$krwn | Then We forgave on you from after that, maybe you thank/be grateful. | Still, we pardoned you thereafter that you may be appreciative. | Even then We did forgive you; there was a chance for you to be grateful. | ||||
| 53. * | واذ اتينا موسى الكتاب والفرقان لعلكم تهتدون | waX atyna mwsi alktab walfrqan l`lkm thtdwn | And when We gave Moses The Book and the Separator of Right and Wrong, maybe you (will) be guided. | Recall that we gave Moses scripture and the statute book, that you may be guided. | And remember We gave Moses the Scripture and the Criterion (Between right and wrong): There was a chance for you to be guided aright. | ||||
| 54. * | واذ قال موسى لقومه ياقوم انكم ظلمتم انفسكم باتخاذكم العجل فتوبوا الى بارئكم فاقتلوا انفسكم ذلكم خير لكم عند بارئكم فتاب عليكم انه هو التواب الرحيم | waX qal mwsi lqwmh yaqwm ankm Zlmtm anfskm batKaXkm al`jl ftwbwa ali barYkm faqtlwa anfskm Xlkm Kyr lkm `nd barYkm ftab `lykm anh hw altwab alrHym | And when Moses said to his nation: "You my nation, that you caused injustice to yourselves, because (of) your taking the calf (to worship), so repent to your creator, so fight/kill yourselves, that is best for you at your creator." So, He forgave on you, that He is the forgiver, the most merciful. | Recall that Moses said to his people, "O my people, you have wronged your souls by worshiping the calf. You must repent to your Creator. You shall kill your egos. This is better for you in the sight of your Creator." He did redeem you. He is the Redeemer, Most Merciful. | And remember Moses said to his people: "O my people! Ye have indeed wronged yourselves by your worship of the calf: So turn (in repentance) to your Maker, and slay yourselves (the wrong-doers); that will be better for you in the sight of your Maker." Then He turned towards you (in forgiveness): For He is Oft-Returning, Most Merciful. | ||||
| 55. * | واذ قلتم ياموسى لن نؤمن لك حتى نرى الله جهرة فاخذتكم الصاعقة وانتم تنظرون | waX qltm yamwsi ln nWmn lk Hti nri allh jhr+ faKXtkm alSa`q+ wantm tnZrwn | And when you said: "You, Moses, we will never believe to you until we see God openly, so the death/cry of torture took/punished you, and you are looking/watching. | Recall that you said, "O Moses, we will not believe unless we see GOD, physically." Consequently, the lightning struck you, as you looked. | And remember ye said: "O Moses! We shall never believe in thee until we see Allah manifestly," but ye were dazed with thunder and lighting even as ye looked on. | ||||
| 56. * | ثم بعثناكم من بعد موتكم لعلكم تشكرون | xm b`xnakm mn b`d mwtkm l`lkm t$krwn | Then We revived/resurrected you from after your death/lifelessness, maybe you thank/be grateful. | We then revived you, after you had died, that you may be appreciative. | Then We raised you up after your death: Ye had the chance to be grateful. | ||||
| 57. * | وظللنا عليكم الغمام وانزلنا عليكم المن والسلوى كلوا من طيبات ما رزقناكم وما ظلمونا ولكن كانوا انفسهم يظلمون | wZllna `lykm alGmam wanzlna `lykm almn walslwi klwa mn Tybat ma rzqnakm wma Zlmwna wlkn kanwa anfshm yZlmwn | And We overshadowed on you the clouds, and We descended on you the mana (sweet gluey substance) and the quails/amusement. Eat from (the) goodness (of) what We provided for you, and they did not cause injustice to Us, and but they were (to) themselves causing injustice. | We shaded you with clouds (in Sinai), and sent down to you manna and quails: "Eat from the good things we provided for you." They did not hurt us (by rebelling); they only hurt their own souls. | And We gave you the shade of clouds and sent down to you Manna and quails, saying: "Eat of the good things We have provided for you:" (But they rebelled); to us they did no harm, but they harmed their own souls. | ||||
| 58. * | واذ قلنا ادخلوا هذه القرية فكلوا منها حيث شئتم رغدا وادخلوا الباب سجدا وقولوا حطة نغفر لكم خطاياكم وسنزيدالمحسنين | waX qlna adKlwa hXh alqry+ fklwa mnha Hyx $Ytm rGda wadKlwa albab sjda wqwlwa HT+ nGfr lkm KTayakm wsnzydalmHsnyn | And when We said: "Enter this village/urban city, so eat from it where/when you willed/wanted easily/comfortably and enter the door/entrance prostrating and say humility/forgiveness (be humble),We (will) forgive for you your sins/wrongs/mistakes, and We will increase the good doers. | Recall that we said, "Enter this town, where you will find as many provisions as you like. Just enter the gate humbly, and treat the people nicely. We will then forgive your sins, and increase the reward for the pious." | And remember We said: "Enter this town, and eat of the plenty therein as ye wish; but enter the gate with humility, in posture and in words, and We shall forgive you your faults and increase (the portion of) those who do good." | ||||
| 59. * | فبدل الذين ظلموا قولا غير الذي قيل لهم فانزلنا على الذين ظلموا رجزا من السماء بما كانوا يفسقون | fbdl alXyn Zlmwa qwla Gyr alXy qyl lhm fanzlna `li alXyn Zlmwa rjza mn alsma' bma kanwa yfsqwn | Those who caused injustice/oppression, so (they) exchanged/replaced a saying other than what was said to them, so We descended on those who caused injustice/oppression, filth/torture from the sky/space with what they were debauching. | But the wicked among them carried out commands other than the commands given to them. Consequently, we sent down upon the transgressors condemnation from the sky, due to their wickedness. | But the transgressors changed the word from that which had been given them; so We sent on the transgressors a plague from heaven, for that they infringed (Our command) repeatedly. | ||||
| 60. * | واذا استسقى موسى لقومه فقلنا اضرب بعصاك الحجر فانفجرت منه اثنتا عشرة عينا قد علم كل اناس مشربهم كلوا واشربوا من رزق الله ولاتعثوا في الارض مفسدين | waXa astsqi mwsi lqwmh fqlna aDrb b`Sak alHjr fanfjrt mnh axnta `$r+ `yna qd `lm kl anas m$rbhm klwa wa$rbwa mn rzq allh wlat`xwa fy alarD mfsdyn | And when Moses asked for drink for his nation, so We said: "Hit/move/palpitate with your stick/cane the stone, so twelve water springs/wells burst/flowed from it, each people had known their drinking place. Eat and drink from God's provision and do not corrupt in the Earth/land corrupting/disordering." | Recall that Moses sought water for his people. We said, "Strike the rock with your staff." Whereupon, twelve springs gushed out therefrom. The members of each tribe knew their own water. Eat and drink from GOD's provisions, and do not roam the earth corruptingly. | And remember Moses prayed for water for his people; We said: "Strike the rock with thy staff." Then gushed forth therefrom twelve springs. Each group knew its own place for water. So eat and drink of the sustenance provided by Allah, and do no evil nor mischief on the (face of the) earth. | ||||
| 61. * | واذ قلتم ياموسى لن نصبر على طعام واحد فادع لنا ربك يخرج لنا مما تنبت الارض من بقلها وقثائها وفومها وعدسها وبصلها قال اتستبدلون الذي هو ادنى بالذي هو خير اهبطوا مصرا فان لكم ماسالتم وضربت عليهم الذلة والمسكنة وباؤوا بغضب من الله ذلك بانهم كانوا يكفرون بايات الله ويقتلون النبيين بغير الحق ذلك بما عصوا وكانوا يعتدون | waX qltm yamwsi ln nSbr `li T`am waHd fad` lna rbk yKrj lna mma tnbt alarD mn bqlha wqxaYha wfwmha w`dsha wbSlha qal atstbdlwn alXy hw adni balXy hw Kyr ahbTwa mSra fan lkm masaltm wDrbt `lyhm alXl+ walmskn+ wbaWwa bGDb mn allh Xlk banhm kanwa ykfrwn bayat allh wyqtlwn alnbyyn bGyr alHq Xlk bma `Swa wkanwa y`tdwn | And when you said: "You Moses, (we) will never be patient on one food, so call for us your lord (to) bring out for us from what the Earth/land sprouts/grows from its vegetables, and its long cucumber, and its legumes, and its lentils and its onions." He said: "Do you exchange/substitute what it isnearer/weaker/poorer with what it is good/best ? Descend/enter (to the) city/border/region/Egypt, so for you (there is) what you asked/demanded." And it is imposed/forced on them the humiliation/disgrace and the poverty/ oppression and they returned/resided with anger from God, (that is) because they were disbelieving with God's signs/verses/evidences, and (they) kill the prophets without the right, that (is) because (of) what they disobeyed, and they were transgressing/violating. | Recall that you said, "O Moses, we can no longer tolerate one kind of food. Call upon your Lord to produce for us such earthly crops as beans, cucumbers, garlic, lentils, and onions." He said, "Do you wish to substitute that which is inferior for that which is good? Go down to Egypt, where you can find what you asked for." They have incurred condemnation, humiliation, and disgrace, and brought upon themselves wrath from GOD. This is because they rejected GOD's revelations, and killed the prophets unjustly. This is because they disobeyed and | And remember ye said: "O Moses! we cannot endure one kind of food (always); so beseech thy Lord for us to produce for us of what the earth groweth,--its pot-herbs, and cucumbers, Its garlic, lentils, and onions." He said: "Will ye exchange the better for the worse? Go ye down to any town, and ye shall find what ye want!" They were covered with humiliation and misery; they drew on themselves the wrath of Allah. This because they went on rejecting the Signs of Allah and slaying His Messengers without just cause. This because they rebelled and went on transgressing. | ||||
| 62. * | ان الذين امنوا والذين هادوا والنصارى والصابئين من امن بالله واليوم الاخر وعمل صالحا فلهم اجرهم عند ربهم ولاخوف عليهم ولاهم يحزنون | an alXyn amnwa walXyn hadwa walnSari walSabYyn mn amn ballh walywm alaKr w`ml SalHa flhm ajrhm `nd rbhm wlaKwf `lyhm wlahm yHznwn | That those who believed and those who repented/guided/Jews, and the Christians and the Sabians/converts, who believed with God and the Day the Last/Resurrection Day, and made/did correct/righteous deeds, so for them their reward (is) at their lord, and no fear/fright on them, and nor they be sad/grieving. | Surely, those who believe, those who are Jewish, the Christians, and the converts; anyone who (1) believes in GOD, and (2) believes in the Last Day, and (3) leads a righteous life, will receive their recompense from their Lord. They have nothing to fear, nor will they grieve. | Those who believe (in the Qur'an), and those who follow the Jewish (scriptures), and the Christians and the Sabians,--any who believe in Allah and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve. | ||||
| 63. * | واذ اخذنا ميثاقكم ورفعنا فوقكم الطور خذوا ما اتيناكم بقوة واذكروا مافيه لعلكم تتقون | waX aKXna myxaqkm wrf`na fwqkm alTwr KXwa ma atynakm bqw+ waXkrwa mafyh l`lkm ttqwn | And when We took your promise/covenant, and We raised above you the mountain, take/receive what We gave you with strength/power, and mention/remember what (is) in it, maybe you fear and obey (God). | We made a covenant with you, as we raised Mount Sinai above you: "You shall uphold what we have given you strongly, and remember its contents, that you may be saved." | And remember We took your covenant and We raised above you (The towering height) of Mount (Sinai) : (Saying): "Hold firmly to what We have given you and bring (ever) to remembrance what is therein: Perchance ye may fear Allah." | ||||
| 64. * | ثم توليتم من بعد ذلك فلولا فضل الله عليكم ورحمته لكنتم من الخاسرين | xm twlytm mn b`d Xlk flwla fDl allh `lykm wrHmth lkntm mn alKasryn | Then you turned away from after that, so where it not for God's grace/favour on you, and His mercy, you would have been from the losers | But you turned away thereafter, and if it were not for GOD's grace towards you and His mercy, you would have been doomed. | But ye turned back thereafter: Had it not been for the Grace and Mercy of Allah to you, ye had surely been among the lost. | ||||
| 65. * | ولقد علمتم الذين اعتدوا منكم في السبت فقلنا لهم كونوا قردة خاسئين | wlqd `lmtm alXyn a`tdwa mnkm fy alsbt fqlna lhm kwnwa qrd+ KasYyn | And you had known those who transgressed/violated from you in the Saturday/Sabbath, so We said to them: "Be lowly/ousted out monkeys/apes." | You have known about those among you who desecrated the Sabbath. We said to them, "Be you as despicable as apes." | And well ye knew those amongst you who transgressed in the matter of the Sabbath: We said to them: "Be ye apes, despised and rejected." | ||||
| 66. * | فجعلناها نكالا لما بين يديها وماخلفها وموعظة للمتقين | fj`lnaha nkala lma byn ydyha wmaKlfha wmw`Z+ llmtqyn | So We made it (a) severe exemplary punishment for what (is) between its hands and what (is) behind it, and (an) advice/warning, to the fearing and obeying. | We set them up as an example for their generation, as well as subsequent generations, and an enlightenment for the righteous. | So We made it an example to their own time and to their posterity, and a lesson to those who fear Allah. | ||||
| 67. * | واذ قال موسى لقومه ان الله يامركم ان تذبحوا بقرة قالوا اتتخذنا هزوا قال اعوذ بالله ان اكون من الجاهلين | waX qal mwsi lqwmh an allh yamrkm an tXbHwa bqr+ qalwa attKXna hzwa qal a`wX ballh an akwn mn aljahlyn | And when Moses said to his nation: "That God orders/commands you that you slaughter a cow." They said: "Do you take us mockingly ?" He said: "I seek protection by God that I be from the lowly/ignorant." | Moses said to his people, "GOD commands you to sacrifice a heifer." They said, "Are you mocking us?" He said, "GOD forbid, that I should behave like the ignorant ones." | And remember Moses said to his people: "(Allah) commands that ye sacrifice a heifer." They said: "Makest thou a laughing-stock of us?" He said: "(Allah) save me from being an ignorant (fool)!" | ||||
| 68. * | قالوا ادع لنا ربك يبين لنا ماهي قال انه يقول انها بقرة لافارض ولابكر عوان بين ذلك فافعلوا ماتؤمرون | qalwa ad` lna rbk ybyn lna mahy qal anh yqwl anha bqr+ lafarD wlabkr `wan byn Xlk faf`lwa matWmrwn | They said: "Call for us your Lord He clarifies for us what it is." He (Moses) said: "That He says that it is a cow not (an) old aged animal, and nor first born/virgin, middle aged between that, so make/do what you are ordered/commanded." | They said, "Call upon your Lord to show us which one." He said, "He says that she is a heifer that is neither too old, nor too young; of an intermediate age. Now, carry out what you are commanded to do." | They said: "Beseech on our behalf Thy Lord to make plain to us what (heifer) it is!" He said; "He says: The heifer should be neither too old nor too young, but of middling age. Now do what ye are commanded!" | ||||
| 69. * | قالوا ادع لنا ربك يبين لنا مالونها قال انه يقول انها بقرة صفراء فاقع لونها تسر الناظرين | qalwa ad` lna rbk ybyn lna malwnha qal anh yqwl anha bqr+ Sfra' faq` lwnha tsr alnaZryn | They said: "Call for us your Lord, (to) clarify for us what its colour (is)." He said: "That He says, that it truly is a cow, yellowish, clear pure bright yellow its colour, it delights the lookers." | They said, "Call upon your Lord to show us her color." He said, "He says that she is a yellow heifer, bright colored, pleases the beholders." | They said: "Beseech on our behalf Thy Lord to make plain to us Her colour." He said: "He says: A fawn-coloured heifer, pure and rich in tone, the admiration of beholders!" | ||||
| 70. * | قالوا ادع لنا ربك يبين لنا ماهي ان البقر تشابه علينا وانا ان شاء الله لمهتدون | qalwa ad` lna rbk ybyn lna mahy an albqr t$abh `lyna wana an $a' allh lmhtdwn | They said: "Call for us your Lord He clarifies to us what it is, that the cows looked alike/resembled (each other), on (to) us and that we are if God willed/wanted guided (E)." | They said, "Call upon your Lord to show us which one. The heifers look alike to us and, GOD willing, we will be guided." | They said: "Beseech on our behalf Thy Lord to make plain to us what she is: To us are all heifers alike: We wish indeed for guidance, if Allah wills." | ||||
| 71. * | قال انه يقول انها بقرةلاذلول تثير الارض ولاتسقي الحرث مسلمة لاشية فيها قالوا الان جئت بالحق فذبحوها وماكادوا يفعلون | qal anh yqwl anha bqr+laXlwl txyr alarD wlatsqy alHrx mslm+ la$y+ fyha qalwa alan jYt balHq fXbHwha wmakadwa yf`lwn | He said: "That He says that it is a cow not manipulated/eased, it ploughs the earth, and does not water/irrigate the agricultural land/plants flawless, no marks/different colours in it." They said: "Now, you came with the truth/fact " So they slaughtered it, and they were not about to make/do (it). | He said, "He says that she is a heifer that was never humiliated in plowing the land or watering the crops; free from any blemish." They said, "Now you have brought the truth." They finally sacrificed her, after this lengthy reluctance. | He said: "He says: A heifer not trained to till the soil or water the fields; sound and without blemish." They said: "Now hast thou brought the truth." Then they offered her in sacrifice, but not with good-will. | ||||
| 72. * | واذ قتلتم نفسا فادارأتم فيها والله مخرج ماكنتم تكتمون | waX qtltm nfsa fadarAtm fyha wallh mKrj makntm tktmwn | And when you (P) killed a self, so you repelled (accusations amongst yourselves) in it, and God (is) bringing out what you were hiding/concealing. | You had killed a soul, then disputed among yourselves. GOD was to expose what you tried to conceal. | Remember ye slew a man and fell into a dispute among yourselves as to the crime: But Allah was to bring forth what ye did hide. | ||||
| 73. * | فقلنا اضربوه ببعضها كذلك يحيي الله الموتى ويريكم اياته لعلكم تعقلون | fqlna aDrbwh bb`Dha kXlk yHyy allh almwti wyrykm ayath l`lkm t`qlwn | So We said: "Mix/strike it with some of it." Like that God revives/makes alive the deads and He shows you His signs/verses/examples, maybe you reason/understand/comprehend | We said, "Strike (the victim) with part (of the heifer)." That is when GOD brought the victim back to life, and showed you His signs, that you may understand. | So We said: "Strike the (body) with a piece of the (heifer)." Thus Allah bringeth the dead to life and showeth you His Signs: Perchance ye may understand. | ||||
| 74. * | ثم قست قلوبكم من بعد ذلك فهي كالحجارة او اشد قسوة وان من الحجارة لما يتفجر منه الانهار وان منهالما يشقق فيخرج منه الماء وان منها لما يهبط من خشية الله وما الله بغافل عما تعملون | xm qst qlwbkm mn b`d Xlk fhy kalHjar+ aw a$d qsw+ wan mn alHjar+ lma ytfjr mnh alanhar wan mnhalma y$qq fyKrj mnh alma' wan mnha lma yhbT mn K$y+ allh wma allh bGafl `ma t`mlwn | Then your hearts/minds became cruel/merciless from after that, so it is as the stones or stronger cruelty/mercilessness, and that from the stones (E) what the rivers bursts/flows from it and that from it (E) what splits/cracks so the water comes out of it, and that from it (E) what drops/reduces from God's fear, andGod (is) not with ignoring/disregarding from what you are doing/making. | Despite this, your hearts hardened like rocks, or even harder. For there are rocks from which rivers gush out. Others crack and release gentle streams, and other rocks cringe out of reverence for GOD. GOD is never unaware of anything you do. | Thenceforth were your hearts hardened: They became like a rock and even worse in hardness. For among rocks there are some from which rivers gush forth; others there are which when split asunder send forth water; and others which sink for fear of Allah. And Allah is not unmindful of what ye do. | ||||
| 75. * | افتطمعون ان يؤمنوا لكم وقد كان فريق منهم يسمعون كلام الله ثم يحرفونه من بعد ماعقلوه وهم يعلمون | aftTm`wn an yWmnwa lkm wqd kan fryq mnhm ysm`wn klam allh xm yHrfwnh mn b`d ma`qlwh whm y`lmwn | Do you covet that they believe to you, and (there) had been a group/party from them (that) was hearing God's speech/conversation (words), then they alter/distort/change it from after what they understood/comprehended it, and they know? | Do you expect them to believe as you do, when some of them used to hear the word of GOD, then distort it, with full understanding thereof, and deliberately? | Can ye (o ye men of Faith) entertain the hope that they will believe in you?--Seeing that a party of them heard the Word of Allah, and perverted it knowingly after they understood it. | ||||
| 76. * | واذا لقوا الذين امنوا قالوا امنا واذا خلا بعضهم الى بعض قالوا اتحدثونهم بما فتح الله عليكم ليحاجوكم به عند ربكم افلا تعقلون | waXa lqwa alXyn amnwa qalwa amna waXa Kla b`Dhm ali b`D qalwa atHdxwnhm bma ftH allh `lykm lyHajwkm bh `nd rbkm afla t`qlwn | And if they met those who believed, they said: "We believed." And if some of them (were) together to (with) some, they said: "Do you tell/inform them with what God taught on (to) you? To argue with you with it at your Lord." Do you not reason/understand ? | And when they meet the believers, they say, "We believe," but when they get together with each other, they say, "Do not inform (the believers) of the information given to you by GOD, lest you provide them with support for their argument concerning your Lord. Do you not understand?" | Behold! when they meet the men of Faith, they say: "We believe": But when they meet each other in private, they say: "Shall you tell them what Allah hath revealed to you, that they may engage you in argument about it before your Lord?"--Do ye not understand (their aim)? | ||||
| 77. * | اولايعلمون ان الله يعلم مايسرون ومايعلنون | awlay`lmwn an allh y`lm maysrwn wmay`lnwn | Are they not knowing that God knows what they keep secret and what they declare/publicize ? | Do they not know that GOD knows everything they conceal, and everything they declare? | Know they not that Allah knoweth what they conceal and what they reveal? | ||||
| 78. * | ومنهم اميون لايعلمون الكتاب الا اماني وان هم الا يظنون | wmnhm amywn lay`lmwn alktab ala amany wan hm ala yZnwn | And from them (are) illiterates/belonging to a nation they do not know The Book except (as) wishes/desires/lies and that they are except assuming/ supposing. | Among them are gentiles who do not know the scripture, except through hearsay, then assume that they know it. | And there are among them illiterates, who know not the Book, but (see therein their own) desires, and they do nothing but conjecture. | ||||
| 79. * | فويل للذين يكتبون الكتاب بايديهم ثم يقولون هذا من عند الله ليشتروا به ثمنا قليلا فويل لهم مما كتبت ايديهم وويل لهم مما يكسبون | fwyl llXyn yktbwn alktab baydyhm xm yqwlwn hXa mn `nd allh ly$trwa bh xmna qlyla fwyl lhm mma ktbt aydyhm wwyl lhm mma yksbwn | So grief/distress/woe (expression) to those who write The Book with their hands then they say: "That (it is) from at God." To buy/volunteer with it a small price, so grief/distress/woe (expression) to them from what their hands wrote, and grief/distress/woe (expression) to them from what they gather/acquire. | Therefore, woe to those who distort the scripture with their own hands, then say, "This is what GOD has revealed," seeking a cheap material gain. Woe to them for such distortion, and woe to them for their illicit gains. | Then woe to those who write the Book with their own hands, and then say:"This is from Allah," to traffic with it for miserable price!--Woe to them for what their hands do write, and for the gain they make thereby. | ||||
| 80. * | وقالوا لن تمسنا النار الا اياما معدودة قل اتخذتم عند الله عهدا فلن يخلف الله عهده ام تقولون على الله مالاتعلمون | wqalwa ln tmsna alnar ala ayama m`dwd+ ql atKXtm `nd allh `hda fln yKlf allh `hdh am tqwlwn `li allh malat`lmwn | And they said: "The fire will never touch us except counted/numbered days/times." Say: "Did you take at God a promise/contract, so God will not break His promise/contract, or are you saying on God what you do not know?" | Some have said, "Hell will not touch us, except for a limited number of days." Say, "Have you taken such a pledge from GOD - GOD never breaks His pledge - or, are you saying about GOD what you do not know?" | And they say: "The Fire shall not touch us but for a few numbered days:" Say: "Have ye taken a promise from Allah, for He never breaks His promise? or is it that ye say of Allah what ye do not know?" | ||||
| 81. * | بلى من كسب سيئة واحاطت به خطيئته فاولئك اصحاب النار هم فيها خالدون | bli mn ksb syY+ waHaTt bh KTyYth fawlYk aSHab alnar hm fyha Kaldwn | Yes/certainly, who gathered/earned a sin/crime, and his sin/mistake surrounded/enveloped with him so those (are) the fire's owners/company, they are in it immortally/eternally. | Indeed, those who earn sins and become surrounded by their evil work will be the dwellers of Hell; they abide in it forever. | Nay, those who seek gain in evil, and are girt round by their sins,--they are companions of the Fire: Therein shall they abide (For ever). | ||||
| 82. * | والذين امنوا وعملوا الصالحات اولئك اصحاب الجنة هم فيها خالدون | walXyn amnwa w`mlwa alSalHat awlYk aSHab aljn+ hm fyha Kaldwn | And those who believed and made/did the correct/righteous deeds, those are the Paradise's owners/company, they are in it immortally/eternally. | As for those who believe, and lead a righteous life, they will be the dwellers of Paradise; they abide in it forever. | But those who have faith and work righteousness, they are companions of the Garden: Therein shall they abide (For ever). | ||||
| 83. * | واذ اخذنا ميثاق بني اسرائيل لاتعبدون الا الله وبالوالدين احسانا وذي القربى واليتامى والمساكين وقولوا للناس حسنا واقيموا الصلاة واتوا الزكاة ثم توليتم الا قليلا منكم وانتم معرضون | waX aKXna myxaq bny asraYyl lat`bdwn ala allh wbalwaldyn aHsana wXy alqrbi walytami walmsakyn wqwlwa llnas Hsna waqymwa alSla+ watwa alzka+ xm twlytm ala qlyla mnkm wantm m`rDwn | And when We took Israel's sons' and daughters' promise/covenant, "Do not worship except God, and with the parents a goodness and of the relations/near, and the orphans and the poorest of the poor/poor oppressed, and say to the people goodness, and keep up/take care of the prayers and give/bring the charity/purification." Then you turned away except (a) few from you and you are objecting/opposing. | We made a covenant with the Children of Israel: "You shall not worship except GOD. You shall honor your parents and regard the relatives, the orphans, and the poor. You shall treat the people amicably. You shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat)." But you turned away, except a few of you, and you became averse. | And remember We took a covenant from the Children of Israel (to this effect): Worship none but Allah. treat with kindness your parents and kindred, and orphans and those in need; speak fair to the people; be steadfast in prayer; and practise regular charity. Then did ye turn back, except a few among you, and ye backslide (even now). | ||||
| 84. * | واذا اخذنا ميثاقكم لاتسفكون دماءكم ولاتخرجون انفسكم من دياركم ثم اقررتم وانتم تشهدون | waXa aKXna myxaqkm latsfkwn dma'km wlatKrjwn anfskm mn dyarkm xm aqrrtm wantm t$hdwn | And when We took your promise/covenant. "Do not shed your blood and do not bring yourselves out from your homes/countries, then you acknowledged/accepted and you (are) witnessing/testifying. | We made a covenant with you, that you shall not shed your blood, nor shall you evict each other from your homes. You agreed and bore witness. | And remember We took your covenant (to this effect): Shed no blood amongst you, nor turn out your own people from your homes: and this ye solemnly ratified, and to this ye can bear witness. | ||||
| 85. * | ثم انتم هؤلاء تقتلون انفسكم وتخرجون فريقا منكم من ديارهم تظاهرون عليهم بالاثم والعدوان وان ياتوكم اسارى تفادوهم وهو محرم عليكم اخراجهم افتؤمنون ببعض الكتاب وتكفرون ببعض فما جزاء من يفعل ذلك منكم الا خزي في الحياة الدنيا ويوم القيامة يردون الى اشد العذاب وماالله بغافل عما تعملون | xm antm hWla' tqtlwn anfskm wtKrjwn fryqa mnkm mn dyarhm tZahrwn `lyhm balaxm wal`dwan wan yatwkm asari tfadwhm whw mHrm `lykm aKrajhm aftWmnwn bb`D alktab wtkfrwn bb`D fma jza' mn yf`l Xlk mnkm ala Kzy fy alHya+ aldnya wywm alqyam+ yrdwn ali a$d al`Xab wmaallh bGafl `ma t`mlwn | Then you are those who you kill yourselves and you force out a group/part from you, from their homes/countries, you cooperate/support on (against) them with the sin/crime and the transgression/injustice/aggression and if they come to you captives/prisoners you ransom them, and it is forbidden on you bringing/forcing them out. Do you believe with some/part (of) The Book and you disbelieve with some/part? So but (what is the) reward/reimbursement (of) who does that from you, except shame/scandal/disgrace in the life the present/worldly life (on) and the Resurrection Day they be returned to the torture's strongest (severest), and God (is) not with ignoring/disregarding on what you make/do. | Yet, here you are killing each other, and evicting some of you from their homes, banding against them sinfully and maliciously. Even when they surrendered, you demanded ransom from them. Evicting them was prohibited for you in the first place. Do you believe in part of the scripture and disbelieve in part? What should be the retribution for those among you who do this, except humiliation in this life, and a far worse retribution on the Day of Resurrection? GOD is never unaware of anything you do. | After this it is ye, the same people, who slay among yourselves, and banish a party of you from their homes; assist (Their enemies) against them, in guilt and rancour; and if they come to you as captives, ye ransom them, though it was not lawful for you to banish them. Then is it only a part of the Book that ye believe in, and do ye reject the rest? but what is the reward for those among you who behave like this but disgrace in this life?--and on the Day of Judgment they shall be consigned to the most grievous penalty. For Allah is not unmindful of what ye do. | ||||
| 86. * | اولئك الذين اشتروا الحياة الدنيا بالاخرة فلا يخفف عنهم العذاب ولاهم ينصرون | awlYk alXyn a$trwa alHya+ aldnya balaKr+ fla yKff `nhm al`Xab wlahm ynSrwn | Those are these who bought/volunteered the life the present/worldly life with the end (other life), so the torture is not to be lightened/reduced on them, and nor they be given victory. | It is they who bought this lowly life at the expense of the Hereafter. Consequently, the retribution is never commuted for them, nor can they be helped. | These are the people who buy the life of this world at the price of the Hereafter: their penalty shall not be lightened nor shall they be helped. | ||||
| 87. * | ولقد اتينا موسى الكتاب وقفينا من بعده بالرسل واتينا عيسى ابن مريم البينات وايدناه بروح القدس افكلما جاءكم رسول بما لاتهوى انفسكم استكبرتم ففريقا كذبتم وفريقا تقتلون | wlqd atyna mwsi alktab wqfyna mn b`dh balrsl watyna `ysi abn mrym albynat waydnah brwH alqds afklma ja'km rswl bma lathwi anfskm astkbrtm ffryqa kXbtm wfryqa tqtlwn | And We had given/brought Moses The Book and We sent from after him with the messengers, and Wegave/brought Jesus Mary's son, the evidences and We supported him with the Holy/Sanctimonious Soul/Spirit, so if whenever a messenger came to you with what yourselves do not desire you become arrogant, so a group you denied and a group you kill. | We gave Moses the scripture, and subsequent to him we sent other messengers, and we gave Jesus, son of Mary, profound miracles and supported him with the Holy Spirit. Is it not a fact that every time a messenger went to you with anything you disliked, your ego caused you to be arrogant? Some of them you rejected, and some of them you killed. | We gave Moses the Book and followed him up with a succession of apostles; We gave Jesus the son of Mary Clear (Signs) and strengthened him with the holy spirit. Is it that whenever there comes to you an apostle with what ye yourselves desire not, ye are puffed up with pride?--Some ye called impostors, and others ye slay! | ||||
| 88. * | وقالوا قلوبنا غلف بل لعنهم الله بكفرهم فقليلا مايؤمنون | wqalwa qlwbna Glf bl l`nhm allh bkfrhm fqlyla mayWmnwn | And they said: "Our hearts/minds (are) covered/uncomprehending." But God cursed them with their disbelief, so little/few (are) what they believe. | Some would say, "Our minds are made up!" Instead, it is a curse from GOD, as a consequence of their disbelief, that keeps them from believing, except for a few of them. | They say, "Our hearts are the wrappings (which preserve Allah's Word: we need no more)." Nay, Allah's curse is on them for their blasphemy: Little is it they believe. | ||||
| 89. * | ولما جاءهم كتاب من عند الله مصدق لما معهم وكانوا من قبل يستفتحون على الذين كفروا فلما جاءهم ماعرفوا كفروا به فلعنة الله على الكافرين | wlma ja'hm ktab mn `nd allh mSdq lma m`hm wkanwa mn qbl ystftHwn `li alXyn kfrwa flma ja'hm ma`rfwa kfrwa bh fl`n+ allh `li alkafryn | And when a Book came to them from at God, confirming to what (is) with them and they were from before judging/asking on those who disbelieved, so when what they knew came to them, they disbelieved with it, so God's curse/torture (is) on the disbelievers. | When this scripture came to them from GOD, and even though it agrees with, and confirms what they have, and even though they used to prophesy its advent when they talked with the disbelievers, when their own prophecy came to pass, they disbelieved therein. GOD's condemnation thus afflicts the disbelievers. | And when there comes to them a Book from Allah, confirming what is with them,--although from of old they had prayed for victory against those without Faith,--when there comes to them that which they (should) have recognised, they refuse to believe in it but the curse of Allah is on those without Faith. | ||||
| 90. * | بئسما اشتروا به انفسهم ان يكفروا بما انزل الله بغيا ان ينزل الله من فضله على من يشاء من عباده فباؤوا بغضب على غضب وللكافرين عذاب مهين | bYsma a$trwa bh anfshm an ykfrwa bma anzl allh bGya an ynzl allh mn fDlh `li mn y$a' mn `badh fbaWwa bGDb `li GDb wllkafryn `Xab mhyn | How bad (it is what), they bought/volunteered with it themselves, that they disbelieve with what God descended, corrupting/transgressing that God descends from His grace/favour on whom He wants/wills from His worshippers/slaves, so they returned/resided with anger on anger, and to the disbelievers (is) a humiliating torture. | Miserable indeed is what they sold their souls for - rejecting these revelations of GOD out of sheer resentment that GOD should bestow His grace upon whomever He chooses from among His servants. Consequently, they incurred wrath upon wrath. The disbelievers have incurred a humiliating retribution. | Miserable is the price for which they have sold their souls, in that they deny (the revelation) which Allah has sent down, in insolent envy that Allah of His Grace should send it to any of His servants He pleases: Thus have they drawn on themselves Wrath upon Wrath. And humiliating is the punishment of those who reject Faith. | ||||
| 91. * | واذا قيل لهم امنوا بما انزل الله قالوا نؤمن بما انزل علينا ويكفرون بما وراءه وهو الحق مصدقا لما معهم قل فلم تقتلون انبياء الله من قبل ان كنتم مؤمنين | waXa qyl lhm amnwa bma anzl allh qalwa nWmn bma anzl `lyna wykfrwn bma wra'h whw alHq mSdqa lma m`hm ql flm tqtlwn anbya' allh mn qbl an kntm mWmnyn | And if it was/is said to them: "Believe with what God descended." They said: "We believe with what is descended on us and they disbelieve with what is behind/beyond it, and it is the truth confirming to what (is) with them." Say: "So why do you kill God's prophets from before, if you were believing?" | When they are told, "You shall believe in these revelations of GOD," they say, "We believe only in what was sent down to us." Thus, they disbelieve in subsequent revelations, even if it is the truth from their Lord, and even though it confirms what they have! Say, "Why then did you kill GOD's prophets, if you were believers?" | When it is said to them, "Believe in what Allah Hath sent down, "they say, "We believe in what was sent down to us:" yet they reject all besides, even if it be Truth confirming what is with them. Say: "Why then have ye slain the prophets of Allah in times gone by, if ye did indeed believe?" | ||||
| 92. * | ولقد جاءكم موسى بالبينات ثم اتخذتم العجل من بعده وانتم ظالمون | wlqd ja'km mwsi balbynat xm atKXtm al`jl mn b`dh wantm Zalmwn | And Moses had (E) come to you with the evidences, then you took/received the calf from after him, and you are unjust/oppressive. | Moses went to you with profound miracles, yet you worshiped the calf in his absence, and you turned wicked. | There came to you Moses with clear (Signs); yet ye worshipped the calf (Even) after that, and ye did behave wrongfully. | ||||
| 93. * | واذ اخذنا ميثاقكم ورفعنا فوقكم الطور خذوا مااتيناكم بقوة واسمعوا قالوا سمعنا وعصينا واشربوا في قلوبهم العجل بكفرهم قل بئسما يامركم به ايمانكم ان كنتم مؤمنين | waX aKXna myxaqkm wrf`na fwqkm alTwr KXwa maatynakm bqw+ wasm`wa qalwa sm`na w`Syna wa$rbwa fy qlwbhm al`jl bkfrhm ql bYsma yamrkm bh aymankm an kntm mWmnyn | And when We took your promise/covenant and We raised the mountain above/over you. Take/receive what We brought (to) you with a strength/power and hear/listen. They said: "We heard and we disobeyed." And they were made to drink/mix/saturate in their hearts/minds the calf with their disbelief. Say: "How bad (is what) your faith/belief orders/commands you with it, if you were believing?" | We made a covenant with you, as we raised Mount Sinai above you, saying, "You shall uphold the commandments we have given you, strongly, and listen." They said, "We hear, but we disobey." Their hearts became filled with adoration for the calf, due to their disbelief. Say, "Miserable indeed is what your faith dictates upon you, if you do have any faith." | And remember We took your covenant and We raised above you (the towering height) of Mount (Sinai): (Saying): "Hold firmly to what We have given you, and hearken (to the Law)": They said:" We hear, and we disobey:" And they had to drink into their hearts (of the taint) of the calf because of their Faithlessness. Say: "Vile indeed are the behests of your Faith if ye have any faith!" | ||||
| 94. * | قل ان كانت لكم الدار الاخرة عند الله خالصة من دون الناس فتمنوا الموت ان كنتم صادقين | ql an kant lkm aldar alaKr+ `nd allh KalS+ mn dwn alnas ftmnwa almwt an kntm Sadqyn | Say: "If the home (of) the last (other life) was for you, at God clearly/purely (exclusively) from other than the people, so wish/desire the death/lifelessness if you were truthful." | Say, "If the abode of the Hereafter is reserved for you at GOD, to the exclusion of all other people, then you should long for death, if you are truthful." | Say: "If the last Home, with Allah, be for you specially, and not for anyone else, then seek ye for death, if ye are sincere." | ||||
| 95. * | ولن يتمنوه ابدا بما قدمت ايديهم والله عليم بالظالمين | wln ytmnwh abda bma qdmt aydyhm wallh `lym balZalmyn | And they will never/not wish/desire it, never, because (of) what their hands advanced, and God (is) knowledgeable with the unjust. | They never long for it, because of what their hands have sent forth. GOD is fully aware of the wicked. | But they will never seek for death, on account of the (sins) which their hands have sent on before them. and Allah is well-acquainted with the wrong-doers. | ||||
| 96. * | ولتجدنهم احرص الناس على حياة ومن الذين اشركوا يود احدهم لو يعمر الف سنة وماهو بمزحزحه من العذاب ان يعمر والله بصير بما يعملون | wltjdnhm aHrS alnas `li Hya+ wmn alXyn a$rkwa ywd aHdhm lw y`mr alf sn+ wmahw bmzHzHh mn al`Xab an y`mr wallh bSyr bma y`mlwn | And you will find them (E) the people most holding stingily and desiring strongly on (a) life/existence and from those who shared/made partners with God, any of them wishes/loves if he be granted long life (a) thousand years, and it is not with moving/hurriedly pushing him from the torture, that he be granted long life,and God (is) seeing/understanding with what they make/do/work. | In fact, you will find them the most covetous of life; even more so than the idol worshipers. The one of them wishes to live a thousand years. But this will not spare him any retribution, no matter how long he lives. GOD is seer of everything they do. | Thou wilt indeed find them, of all people, most greedy of life,--even more than the idolaters: Each one of them wishes He could be given a life of a thousand years: But the grant of such life will not save him from (due) punishment. For Allah sees well all that they do. | ||||
| 97. * | قل من كان عدوا لجبريل فانه نزله على قلبك باذن الله مصدقا لما بين يديه وهدى وبشرى للمؤمنين | ql mn kan `dwa ljbryl fanh nzlh `li qlbk baXn allh mSdqa lma byn ydyh whdi wb$ri llmWmnyn | Say: "Who was an enemy to Gabriel, so that he descended it on your heart/mind with God's permission, confirming to what (is) between his hands, and (a) guidance and a good news to the believers." | Say, "Anyone who opposes Gabriel should know that he has brought down this (Quran) into your heart, in accordance with GOD's will, confirming previous scriptures, and providing guidance and good news for the believers." | Say: Whoever is an enemy to Gabriel-for he brings down the (revelation) to thy heart by Allah's will, a confirmation of what went before, and guidance and glad tidings for those who believe,-- | ||||
| 98. * | من كان عدوا لله وملائكته ورسله وجبريل وميكال فان الله عدو للكافرين | mn kan `dwa llh wmlaYkth wrslh wjbryl wmykal fan allh `dw llkafryn | Who was an enemy to God, and His angels, and His messengers, and Gabriel, and Michael, so then God (is) an enemy to the disbelievers. | Anyone who opposes GOD, and His angels, and His messengers, and Gabriel and Michael, should know that GOD opposes the disbelievers. | Whoever is an enemy to Allah and His angels and apostles, to Gabriel and Michael,--Lo! Allah is an enemy to those who reject Faith. | ||||
| 99. * | ولقد انزلنا اليك ايات بينات ومايكفر بها الا الفاسقون | wlqd anzlna alyk ayat bynat wmaykfr bha ala alfasqwn | And We had descended to you evidences signs/verses/evidences, and none disbelieves with it except the debauchers. | We have sent down to you such clear revelations, and only the wicked will reject them. | We have sent down to thee Manifest Signs (ayat); and none reject them but those who are perverse. | ||||
| 100. * | او كلما عاهدوا عهدا نبذه فريق منهم بل اكثرهم لايؤمنون | aw klma `ahdwa `hda nbXh fryq mnhm bl akxrhm layWmnwn | Is (it) whenever they promised a promise/contract a group of them broke it, but most of them do notbelieve. | Is it not a fact that when they make a covenant and pledge to keep it, some of them always disregard it? In fact, most of them do not believe. | Is it not (the case) that every time they make a covenant, some party among them throw it aside?--Nay, Most of them are faithless. | ||||
| 101. * | ولما جاءهم رسول من عند الله مصدق لما معهم نبذ فريق من الذين اوتوا الكتاب كتاب الله وراء ظهورهم كانهم لايعلمون | wlma ja'hm rswl mn `nd allh mSdq lma m`hm nbX fryq mn alXyn awtwa alktab ktab allh wra' Zhwrhm kanhm lay`lmwn | And when a messenger came to them from at God confirming to what (is) with them, a group from those who were given The Book, discarded/rejected God's Book behind their backs, as if they do not know. | Now that a messenger from GOD has come to them, and even though he proves and confirms their own scripture, some followers of the scripture (Jews, Christians, and Muslims) disregard GOD's scripture behind their backs, as if they never had any scripture. | And when there came to them an apostle from Allah, confirming what was with them, a party of the people of the Book threw away the Book of Allah behind their backs, as if (it had been something) they did not know! | ||||
| 102. * | واتبعوا ماتتلو الشياطين على ملك سليمان وماكفر سليمان ولكن الشياطين كفروا يعلمون الناس السحر وماانزل على الملكين ببابل هاروت وماروت ومايعلمان من احد حتى يقولا انما نحن فتنة فلا تكفر فيتعلمون منهما مايفرقون به بين المرء وزوجه وماهم بضارين به من احد الا باذن الله ويتعلمون مايضرهم ولاينفعهم ولقد علموا لمن اشتراه ماله في الاخرة من خلاق ولبئس ماشروا به انفسهم لو كانوا يعلمون | watb`wa mattlw al$yaTyn `li mlk slyman wmakfr slyman wlkn al$yaTyn kfrwa y`lmwn alnas alsHr wmaanzl `li almlkyn bbabl harwt wmarwt wmay`lman mn aHd Hti yqwla anma nHn ftn+ fla tkfr fyt`lmwn mnhma mayfrqwn bh byn almr' wzwjh wmahm bDaryn bh mn aHd ala baXn allh wyt`lmwn mayDrhm wlaynf`hm wlqd `lmwa lmn a$trah malh fy alaKr+ mn Klaq wlbYs ma$rwa bh anfshm lw kanwa y`lmwn | And they followed what the devils read/recite on Soliman's kingdom/ownership and Soliman did not disbelieve, and but the devils disbelieved. They teach the people the magic/sorcery and what was descended on the two kings/angels Harut and Marutat Babylon, and they (B) do not teach from anyone until they (B) say: "But we are a test, so do not disbelieve". So they learn from them (B) what they separate with it between the human/man and his wife, and they are not with harming with it from anyone except with God's permission. And they learn what harms them and does not benefit them, and they had known for who (E) bought it, (there is) no share of blessing/fortune for him in the end (other life), and how bad (E) (is) what they bought/volunteered with it themselves, if they were knowing? | They pursued what the devils taught concerning Solomon's kingdom. Solomon, however, was not a disbeliever, but the devils were disbelievers. They taught the people sorcery, and that which was sent down through the two angels of Babel, Haroot and Maroot. These two did not divulge such knowledge without pointing out: "This is a test. You shall not abuse such knowledge." But the people used it in such evil schemes as the breaking up of marriages. They can never harm anyone against the will of GOD. They thus learn what hurts them, not what benefits them, and they know full well that whoever practices witchcraft will have no share in the Hereafter. Miserable indeed is what they sell their souls for, if they only knew. | They followed what the evil ones gave out (falsely) against the power of Solomon: the blasphemers Were, not Solomon, but the evil ones, teaching men Magic, and such things as came down at babylon to the angels Harut and Marut. But neither of these taught anyone (Such things) without saying: "We are only for trial; so do not blaspheme." They learned from them the means to sow discord between man and wife. But they could not thus harm anyone except by Allah's permission. And they learned what harmed them, not what profited them. And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls, if they but knew! | ||||
| 103. * | ولو انهم امنوا واتقوا لمثوبة من عند الله خير لو كانوا يعلمون | wlw anhm amnwa watqwa lmxwb+ mn `nd allh Kyr lw kanwa y`lmwn | And if they had believed and feared and obeyed, then a reward (E) from at God, (is) better if they were knowing. | If they believe and lead a righteous life, the reward from GOD is far better, if they only knew. | If they had kept their Faith and guarded themselves from evil, far better had been the reward from their Lord, if they but knew! | ||||
| 104. * | ياايها الذين امنوا لاتقولوا راعنا وقولوا انظرنا واسمعوا وللكافرين عذاب اليم | yaayha alXyn amnwa latqwlwa ra`na wqwlwa anZrna wasm`wa wllkafryn `Xab alym | You, you those who believed, do not say: "Observe us." And say: "Give us time And hear/listen, and to the disbelievers (is) a painful torture. | O you who believe, do not say, "Raa`ena" (be our shepherd). Instead, you should say, "Unzurna" (watch over us), and listen. The disbelievers have incurred a painful retribution. | O ye of Faith! Say not (to the Messenger. words of ambiguous import, but words of respect; and hearken (to him): To those without Faith is a grievous punishment. | ||||
| 105. * | مايود الذين كفروا من اهل الكتاب ولا المشركين ان ينزل عليكم من خير من ربكم والله يختص برحمته من يشاء والله ذو الفضل العظيم | maywd alXyn kfrwa mn ahl alktab wla alm$rkyn an ynzl `lykm mn Kyr mn rbkm wallh yKtS brHmth mn y$a' wallh Xw alfDl al`Zym | Those who disbelieved from the people of The Book and nor the sharing (with God), they do not wish/love that a goodness be descended on you from your Lord, and God singles out/specializes with His mercy whom He wills/wants, and God (is) of the grace/favour, the great. | Neither the disbelievers among the followers of the scripture, nor the idol worshipers, wish to see any blessings come down to you from your Lord. However, GOD showers His blessings upon whomever He chooses. GOD possesses infinite grace. | It is never the wish of those without Faith among the People of the Book, nor of the Pagans, that anything good should come down to you from your Lord. But Allah will choose for His special Mercy whom He will--for Allah is Lord of grace abounding. | ||||
| 106. * | ماننسخ من اية او ننسها نات بخير منها او مثلها الم تعلم ان الله على كل شئ قدير | mannsK mn ay+ aw nnsha nat bKyr mnha aw mxlha alm t`lm an allh `li kl $Y qdyr | We do not erase/nullify/abolish from a sign/verse/evidence, or We make it forgotten, (except that) We come/bring with better than it, or similar/equal/alike to it. Do you not know that God (is) on every thing powerful/capable ? | When we abrogate any miracle, or cause it to be forgotten, we produce a better miracle, or at least an equal one. Do you not recognize the fact that GOD is Omnipotent? | None of Our revelations do We abrogate or cause to be forgotten, but We substitute something better or similar: Knowest thou not that Allah Hath power over all things? | ||||
| 107. * | الم تعلم ان الله له ملك السماوات والارض ومالكم من دون الله من ولي ولانصير | alm t`lm an allh lh mlk alsmawat walarD wmalkm mn dwn allh mn wly wlanSyr | Do you not know that for God (for) Him (is) the ownership/kingdom (of) the skies/space and the earth/Planet Earth and (there is) none for you from other than God from (a) guardian and nor (a) victorior. | Do you not recognize the fact that GOD possesses the kingship of the heavens and the earth; that you have none besides GOD as your Lord and Master? | Knowest thou not that to Allah belongeth the dominion of the heavens and the earth? And besides Him ye have neither patron nor helper. | ||||
| 108. * | ام تريدون ان تسئلوا رسولكم كما سئل موسى من قبل ومن يتبدل الكفر بالايمان فقد ضل سواء السبيل | am trydwn an tsYlwa rswlkm kma sYl mwsi mn qbl wmn ytbdl alkfr balayman fqd Dl swa' alsbyl | Or do you want that you question/ask your messenger, as Moses was questioned/asked from before, and who exchanges/replaces/substitutes the disbelief with the belief, so he had misguided the way's/road's straightness/equality. | Do you wish to demand of your messenger what was demanded of Moses in the past? Anyone who chooses disbelief, instead of belief, has truly strayed off the right path. | Would ye question your Messenger as Moses was questioned of old? but whoever changeth from Faith to Unbelief, Hath strayed without doubt from the even way. | ||||
| 109. * | ود كثير من اهل الكتاب لو يردونكم من بعد ايمانكم كفارا حسدا من عند انفسهم من بعد ماتبين لهم الحق فاعفوا واصفحوا حتي ياتي الله بامره ان الله على كل شئ قدير | wd kxyr mn ahl alktab lw yrdwnkm mn b`d aymankm kfara Hsda mn `nd anfshm mn b`d matbyn lhm alHq fa`fwa waSfHwa Hty yaty allh bamrh an allh `li kl $Y qdyr | Many from The Book's people wished/loved if they return you (back) from after your belief (to) disbelievers, envying/jealousy from at themselves from after what was clarified to them (from) the truth, so forgive/pardon and forgive/pardon until God comes with His order/command, that God (is) on every thing powerful/capable. | Many followers of the scripture would rather see you revert to disbelief, now that you have believed. This is due to jealousy on their part, after the truth has become evident to them. You shall pardon them, and leave them alone, until GOD issues His judgment. GOD is Omnipotent. | Quite a number of the People of the Book wish they could Turn you (people) back to infidelity after ye have believed, from selfish envy, after the Truth hath become Manifest unto them: But forgive and overlook, Till Allah accomplish His purpose; for Allah Hath power over all things. | ||||
| 110. * | واقيموا الصلاة واتوا الزكاة وماتقدموا لانفسكم من خير تجدوه عند الله ان الله بما تعملون بصير | waqymwa alSla+ watwa alzka+ wmatqdmwa lanfskm mn Kyr tjdwh `nd allh an allh bma t`mlwn bSyr | And keep up the prayers and give the charity/purification and what you advance to yourselves from goodness, you find it at God, that God (is) with what you make/do seeing/understanding. | You shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat). Any good you send forth on behalf of your souls, you will find it at GOD. GOD is seer of everything you do. | And be steadfast in prayer and regular in charity: And whatever good ye send forth for your souls before you, ye shall find it with Allah. for Allah sees Well all that ye do. | ||||
| 111. * | وقالوا لن يدخل الجنة الا من كان هودا او نصارى تلك امانيهم قل هاتوا برهانكم ان كنتم صادقين | wqalwa ln ydKl aljn+ ala mn kan hwda aw nSari tlk amanyhm ql hatwa brhankm an kntm Sadqyn | And they said: "Will never enter the Paradise except who was Jewish or Christian." Those are their wishes/desires. Say: "Give me your proof/evidence if you were truthful." | Some have said, "No one will enter Paradise except Jews or Christians!" Such is their wishful thinking. Say, "Show us your proof, if you are right." | And they say: "None shall enter Paradise unless he be a Jew or a Christian." Those are their (vain) desires. Say: "Produce your proof if ye are truthful." | ||||
| 112. * | بلى من اسلم وجهه لله وهو محسن فله اجره عند ربه ولاخوف عليهم ولاهم يحزنون | bli mn aslm wjhh llh whw mHsn flh ajrh `nd rbh wlaKwf `lyhm wlahm yHznwn | Yes/certainly, who submitted/surrendered his faith/direction to God and he is (a) good doer, so for him his reward (is) at his Lord and no fear/fright on them and nor they be saddened/grieving. | Indeed, those who submit themselves absolutely to GOD alone, while leading a righteous life, will receive their recompense from their Lord; they have nothing to fear, nor will they grieve. | Nay,--whoever submits His whole self to Allah and is a doer of good,--He will get his reward with his Lord; on such shall be no fear, nor shall they grieve. | ||||
| 113. * | وقالت اليهود ليست النصارى على شئ وقالت النصارى ليست اليهود على شئ وهم يتلون الكتاب كذلك قال الذين لايعلمون مثل قولهم فالله يحكم بينهم يوم القيامة فيما كانوا فيه يختلفون | wqalt alyhwd lyst alnSari `li $Y wqalt alnSari lyst alyhwd `li $Y whm ytlwn alktab kXlk qal alXyn lay`lmwn mxl qwlhm fallh yHkm bynhm ywm alqyam+ fyma kanwa fyh yKtlfwn | And the Jews said: "The Christians are not on a thing." And the Christians said: "The Jews are not on a thing." And they read/recite The Book, like that those who do not know said similar (to) their saying so God judges between them (in) the Resurrection Day, in what they were in it differing/disagreeing. | The Jews said, "The Christians have no basis," while the Christians said, "The Jews have no basis." Yet, both of them read the scripture. Such are the utterances of those who possess no knowledge. GOD will judge them on the Day of Resurrection, regarding their disputes. | The Jews say: "The Christians have naught (to stand) upon; and the Christians say: "The Jews have naught (To stand) upon." Yet they (Profess to) study the (same) Book. Like unto their word is what those say who know not; but Allah will judge between them in their quarrel on the Day of Judgment. | ||||
| 114. * | ومن اظلم ممن منع مساجد الله ان يذكر فيها اسمه وسعى في خرابها اولئك ما كان لهم ان يدخلوها الا خائفين لهم في الدنيا خزي ولهم في الاخرة عذاب عظيم | wmn aZlm mmn mn` msajd allh an yXkr fyha asmh ws`i fy Krabha awlYk ma kan lhm an ydKlwha ala KaYfyn lhm fy aldnya Kzy wlhm fy alaKr+ `Xab `Zym | And who is more unjust/oppressive from (than) who prevented (in) God's mosques that His name be mentioned/remembered in it, and strived/hastened in its destruction/spoilage. Those, it was not for them that they enter it except afraid/frightened. For them in the present world (is) shame/disgrace and for them in the end (other life) (is a) great torture. | Who are more evil than those who boycott GOD's masjids, where His name is commemorated, and contribute to their desertion? These ought not to enter therein except fearfully. They will suffer in this life humiliation, and will suffer in the Hereafter a terrible retribution. | And who is more unjust than he who forbids that in places for the worship of Allah, Allah's name should be celebrated?-whose zeal is (in fact) to ruin them? It was not fitting that such should themselves enter them except in fear. For them there is nothing but disgrace in this world, and in the world to come, an exceeding torment. | ||||
| 115. * | ولله المشرق والمغرب فاينما تولوا فثم وجه الله ان الله واسع عليم | wllh alm$rq walmGrb faynma twlwa fxm wjh allh an allh was` `lym | And to God the sunrise/east and the sunset/west, so wherever you turn, so there (is) God's face/direction, that God is rich/extended, knowledgeable. | To GOD belongs the east and the west; wherever you go there will be the presence of GOD. GOD is Omnipresent, Omniscient. | To Allah belong the east and the West: Whithersoever ye turn, there is the presence of Allah. For Allah is all-Pervading, all-Knowing. | ||||
| 116. * | وقالوا اتخذالله ولدا سبحانه بل له مافي السماوات والارض كل له قانتون | wqalwa atKXallh wlda sbHanh bl lh mafy alsmawat walarD kl lh qantwn | And they said: "God took/received a child (son) His praise/glory, but to Him what (is) in the skies/space and the earth/Planet Earth, each/all for him (are) obeying humbly. | They said, "GOD has begotten a son!" Be He glorified; never! To Him belongs everything in the heavens and the earth; all are subservient to Him. | They say: "(Allah) hath begotten a son" :Glory be to Him.--Nay, to Him belongs all that is in the heavens and on earth: everything renders worship to Him. | ||||
| 117. * | بديع السماوات والارض واذا قضى امرا فانما يقول له كن فيكون | bdy` alsmawat walarD waXa qDi amra fanma yqwl lh kn fykwn | Creating marvelously without precedent the skies/space and the earth/Planet Earth and if He ordered/accomplished a matter/affair, so but he says to it: "Be." So it will become. | The Initiator of the heavens and the earth: to have anything done, He simply says to it, "Be," and it is. | To Him is due the primal origin of the heavens and the earth: When He decreeth a matter, He saith to it: "Be," and it is. | ||||
| 118. * | وقال الذين لايعلمون لولا يكلمنا الله او تاتينا اية كذلك قال الذين من قبلهم مثل قولهم تشابهت قلوبهم قد بينا الايات لقوم يوقنون | wqal alXyn lay`lmwn lwla yklmna allh aw tatyna ay+ kXlk qal alXyn mn qblhm mxl qwlhm t$abht qlwbhm qd byna alayat lqwm ywqnwn | And those who do not know said: "If only God converses/speaks (to) us or a sign/verse/evidence comes to us." Like that those from before them said alike/similar/equal (to) their saying. Their hearts/minds resembled (each other), We had clarified/explained the signs/verses/evidences to a nation being sure/certain. | Those who possess no knowledge say, "If only GOD could speak to us, or some miracle could come to us!" Others before them have uttered similar utterances; their minds are similar. We do manifest the miracles for those who have attained certainty. | Say those without knowledge: "Why speaketh not Allah unto us? or why cometh not unto us a Sign?" So said the people before them words of similar import. Their hearts are alike. We have indeed made clear the Signs unto any people who hold firmly to Faith (in their hearts). | ||||
| 119. * | انا ارسلناك بالحق بشيرا ونذيرا ولاتسأل عن اصحاب الجحيم | ana arslnak balHq b$yra wnXyra wlatsAl `n aSHab aljHym | That We sent you with the truth (as) an announcer of good news and a warner/giver of notice, and you are not (to) be asked/questioned about the roaring fire's/Hell's owners/company. | We have sent you with the truth as a bearer of good news, as well as a warner. You are not answerable for those who incur Hell. | Verily We have sent thee in truth as a bearer of glad tidings and a warner: But of thee no question shall be asked of the Companions of the Blazing Fire. | ||||
| 120. * | ولن ترضى عنك اليهود ولاالنصارى حتى تتبع ملتهم قل ان هدى الله هو الهدى ولئن اتبعت اهواءهم بعد الذي جاءك من العلم مالك من الله من ولي ولانصير | wln trDi `nk alyhwd wlaalnSari Hti ttb` mlthm ql an hdi allh hw alhdi wlYn atb`t ahwa'hm b`d alXy ja'k mn al`lm malk mn allh mn wly wlanSyr | And the Jews and nor the Christians will not/never accept/approve about you until you follow their religion/faith. Say: "That God's guidance, it is the guidance." And if (E) you followed their self attractions for desires after what came to you from the knowledge, (there is) none for you from (other than) God from a guardian and nor (a) victorior. | Neither the Jews, nor the Christians, will accept you, unless you follow their religion. Say, "GOD's guidance is the true guidance." If you acquiesce to their wishes, despite the knowledge you have received, you will find no ally or supporter to help you against GOD. | Never will the Jews or the Christians be satisfied with thee unless thou follow their form of religion. Say: "The Guidance of Allah,--that is the (only) Guidance." Wert thou to follow their desires after the knowledge which hath reached thee, then wouldst thou find neither Protector nor helper against Allah. | ||||
| 121. * | الذين اتيناهم الكتاب يتلونه حق تلاوته اولئك يؤمنون به ومن يكفر به فاولئك هم الخاسرون | alXyn atynahm alktab ytlwnh Hq tlawth awlYk yWmnwn bh wmn ykfr bh fawlYk hm alKasrwn | Those who We brought to them The Book they read/recite it its correct/true reading/recitation, those believe with it and who disbelieves with it so those (are) the losers. | Those who received the scripture, and know it as it should be known, will believe in this. As for those who disbelieve, they are the losers. | Those to whom We have sent the Book study it as it should be studied: They are the ones that believe therein: Those who reject faith therein,--the loss is their own. | ||||
| 122. * | يابني اسرائيل اذكروا نعمتي التي انعمت عليكم واني فضلتكم على العالمين | yabny asraYyl aXkrwa n`mty alty an`mt `lykm wany fDltkm `li al`almyn | You Israel's sons and daughters, remember My blessing, that I blessed on you, and that I preferred/favoured you over the creations all together/(universes). | O Children of Israel, remember My favor which I bestowed upon you, and that I blessed you more than any other people. | O Children of Israel! call to mind the special favour which I bestowed upon you, and that I preferred you to all others (for My Message). | ||||
| 123. * | واتقوا يوما لاتجزي نفس عن نفس شيئا ولايقبل منها عدل ولاتنفعها شفاعة ولا هم ينصرون | watqwa ywma latjzy nfs `n nfs $yYa wlayqbl mnha `dl wlatnf`ha $fa`+ wla hm ynSrwn | And fear a day/time, no self rewards/reimburses (removes) from a self a thing, and no redemption/ransom (is) to be accepted/received from it, and nor mediation benefits it, and nor they be given victory/aid. | Beware of the day when no soul will help another soul, no ransom will be accepted, no intercession will be useful, and no one will be helped. | Then guard yourselves against a-Day when one soul shall not avail another, nor shall compensation be accepted from her nor shall intercession profit her nor shall anyone be helped (from outside). | ||||
| 124. * | واذ ابتلى ابراهيم ربه بكلمات فاتمهن قال اني جاعلك للناس اماما قال ومن ذريتي قال لاينال عهدي الظالمين | waX abtli abrahym rbh bklmat fatmhn qal any ja`lk llnas amama qal wmn Xryty qal laynal `hdy alZalmyn | And when Abraham's Lord tested (him) with words/expressions, so He completed them, (He) said: "That I am making you to the people a leader/example." He (Abraham) said: "And from my descendants?" He said: "The unjust/oppressors do not receive/obtain My promise." | Recall that Abraham was put to the test by his Lord, through certain commands, and he fulfilled them. (God) said, "I am appointing you an imam for the people." He said, "And also my descendants?" He said, "My covenant does not include the transgressors." | And remember that Abraham was tried by his Lord with certain commands, which he fulfilled: He said: "I will make thee an Imam to the Nations." He pleaded: "And also (Imams) from my offspring!" He answered: "But My Promise is not within the reach of evil-doers." | ||||
| 125. * | واذ جعلنا البيت مثابة للناس وامنا واتخذوا من مقام ابراهيم مصلى وعهدنا الى ابراهيم واسماعيل ان طهرا بيتي للطائفين والعاكفين والركع السجود | waX j`lna albyt mxab+ llnas wamna watKXwa mn mqam abrahym mSli w`hdna ali abrahym wasma`yl an Thra byty llTaYfyn wal`akfyn walrk` alsjwd | And when We put The House (as) a reward/replacement/compensation to the people, and (a) safety/security, and they took from Abraham's place a prayer place, and We entrusted/recommended to Abraham and Ishmael: "That purify/clean/wash (B) My House for the circlers/walkers around, and the devoting/dedicating, and the bowing, the prostrating." | We have rendered the shrine (the Ka`aba) a focal point for the people, and a safe sanctuary. You may use Abraham's shrine as a prayer house. We commissioned Abraham and Ismail: "You shall purify My house for those who visit, those who live there, and those who bow and prostrate." | Remember We made the House a place of assembly for men and a place of safety; and take ye the station of Abraham as a place of prayer; and We covenanted with Abraham and Isma'il, that they should sanctify My House for those who compass it round, or use it as a retreat, or bow, or prostrate themselves (therein in prayer). | ||||
| 126. * | واذ قال ابراهيم رب اجعل هذا بلدا امنا وارزق اهله من الثمرات من امن منهم بالله واليوم الاخر قال ومن كفر فامتعه قليلا ثم اضطره الى عذاب النار وبئس المصير | waX qal abrahym rb aj`l hXa blda amna warzq ahlh mn alxmrat mn amn mnhm ballh walywm alaKr qal wmn kfr famt`h qlyla xm aDTrh ali `Xab alnar wbYs almSyr | And when Abraham said: "My Lord, make this a safe/secure country/place, and provide for its people from the fruits, who believed from them, by God and the Day the Last/Resurrection Day." He said: "And who disbelieved, so I give him long life/make him enjoy a little, then I force him to the fire's torture, and how bad (is) the end/destination." | Abraham prayed: "My Lord, make this a peaceful land, and provide its people with fruits. Provide for those who believe in GOD and the Last Day." (God) said, "I will also provide for those who disbelieve. I will let them enjoy, temporarily, then commit them to the retribution of Hell, and a miserable destiny." | And remember Abraham said: "My Lord, make this a City of Peace, and feed its people with fruits,--such of them as believe in Allah and the Last Day." He said: "(Yea), and such as reject Faith,--for a while will I grant them their pleasure, but will soon drive them to the torment of Fire,--an evil destination (indeed)!" | ||||
| 127. * | واذ يرفع ابراهيم القواعد من البيت واسماعيل ربنا تقبل منا انك انت السميع العليم | waX yrf` abrahym alqwa`d mn albyt wasma`yl rbna tqbl mna ank ant alsmy` al`lym | And when Abraham raises the foundations/bases from The House, and Ishmael: "Our Lord accept from us, that you are the hearing/listening the knowledgeable." | As Abraham raised the foundations of the shrine, together with Ismail (they prayed): "Our Lord, accept this from us. You are the Hearer, the Omniscient. | And remember Abraham and Isma'il raised the foundations of the House (With this prayer): "Our Lord! Accept (this service) from us: For Thou art the All-Hearing, the All-knowing. | ||||
| 128. * | ربنا واجعلنا مسلمين لك ومن ذريتنا امة مسلمة لك وارنا مناسكنا وتب علينا انك انت التواب الرحيم | rbna waj`lna mslmyn lk wmn Xrytna am+ mslm+ lk warna mnaskna wtb `lyna ank ant altwab alrHym | Our Lord and make us two Moslems to you, and from our descendants, a nation submitting/surrendering/Moslems to you, and show us our rituals/methods of worship and forgive on us, that you are the forgiver, the most merciful. | "Our Lord, make us submitters to You, and from our descendants let there be a community of submitters to You. Teach us the rites of our religion, and redeem us. You are the Redeemer, Most Merciful. | "Our Lord! make of us Muslims, bowing to Thy (Will), and of our progeny a people Muslim, bowing to Thy (will); and show us our place for the celebration of (due) rites; and turn unto us (in Mercy); for Thou art the Oft-Returning, Most Merciful. | ||||
| 129. * | ربنا وابعث فيهم رسولا منهم يتلو عليهم اياتك ويعلمهم الكتاب والحكمة ويزكيهم انك انت العزيز الحكيم | rbna wab`x fyhm rswla mnhm ytlw `lyhm ayatk wy`lmhm alktab walHkm+ wyzkyhm ank ant al`zyz alHkym | Our Lord, and send in them a messenger from them (who) reads/recites on (to) them Your verses/evidences and He teaches/instructs them The Book, and the wisdom, and purifies them, that You are the glorious/mighty the wise/ judicious. | "Our Lord, and raise among them a messenger to recite to them Your revelations, teach them the scripture and wisdom, and purify them. You are the Almighty, Most Wise." | "Our Lord! send amongst them an Messenger of their own, who shall rehearse Thy Signs to them and instruct them in scripture and wisdom, and sanctify them: For Thou art the Exalted in Might, the Wise." | ||||
| 130. * | ومن يرغب عن ملة ابراهيم الا من سفه نفسه ولقد اصطفيناه في الدنيا وانه في الاخرة لمن الصالحين | wmn yrGb `n ml+ abrahym ala mn sfh nfsh wlqd aSTfynah fy aldnya wanh fy alaKr+ lmn alSalHyn | And who shuns/turns away from Abraham's religion/faith except who made himself ignorant/foolish ?And We had chosen/purified him in the present world, and that he is in the end (other life) from (E) the correct/righteous. | Who would forsake the religion of Abraham, except one who fools his own soul? We have chosen him in this world, and in the Hereafter he will be with the righteous. | And who turns away from the religion of Abraham but such as debase their souls with folly? Him We chose and rendered pure in this world: And he will be in the Hereafter in the ranks of the Righteous. | ||||
| 131. * | اذ قال له ربه اسلم قال اسلمت لرب العالمين | aX qal lh rbh aslm qal aslmt lrb al`almyn | When his Lord said to him: "Submit/surrender/be Moslem." He said: "I submitted/surrendered/became Moslem to the creations all together's/(universes') Lord." | When his Lord said to him, "Submit," he said, "I submit to the Lord of the universe." | Behold! his Lord said to him: "Bow (thy will to Me):" He said: "I bow (my will) to the Lord and Cherisher of the Universe." | ||||
| 132. * | ووصى بها ابراهيم بنيه ويعقوب يابني ان الله اصطفى لكم الدين فلاتموتن الا وانتم مسلمون | wwSi bha abrahym bnyh wy`qwb yabny an allh aSTfi lkm aldyn flatmwtn ala wantm mslmwn | And Abraham directed/commanded with it his sons and daughters, and Jacob: "You my sons and daughters, that God chose/purified for you the religion, so do not die (E) except and you are submitters/surrenderers/Moslems." | Moreover, Abraham exhorted his children to do the same, and so did Jacob: "O my children, GOD has pointed out the religion for you; do not die except as submitters." | And this was the legacy that Abraham left to his sons, and so did Jacob; "Oh my sons! Allah hath chosen the Faith for you; then die not except in the Faith of Islam." | ||||
| 133. * | ام كنتم شهداء اذ حضر يعقوب الموت اذ قال لبنيه ماتعبدون من بعدي قالوا نعبدالهك واله ابائك ابراهيم واسماعيل واسحاق الها واحدا ونحن له مسلمون | am kntm $hda' aX HDr y`qwb almwt aX qal lbnyh mat`bdwn mn b`dy qalwa n`bdalhk walh abaYk abrahym wasma`yl wasHaq alha waHda wnHn lh mslmwn | Or were you witnesses when the death came to Jacob, when he said to his sons and daughters :"What (do) you worship from after me?" They said: "We worship your God and your fathers/forefathers Abraham's and Ishmael's and Issac's God, one God and we are to Him submitters/surrenderers/Moslems." | Had you witnessed Jacob on his death bed; he said to his children, "What will you worship after I die?" They said, "We will worship your god; the god of your fathers Abraham, Ismail, and Isaac; the one god. To Him we are submitters." | Were ye witnesses when death appeared before Jacob? Behold, he said to his sons: "What will ye worship after me?" They said: "We shall worship Thy Allah and the Allah of thy fathers, of Abraham, Isma'il and Isaac,--the one (True) Allah. To Him we bow (in Islam)." | ||||
| 134. * | تلك امة قد خلت لها ماكسبت ولكم ماكسبتم ولاتسألون عما كانوا يعملون | tlk am+ qd Klt lha maksbt wlkm maksbtm wlatsAlwn `ma kanwa y`mlwn | That is a nation had past for it what it earned/acquired and for you what you earned/acquired and you are not to (be) asked/questioned about what they were doing/making. | Such is a community from the past. They are responsible for what they earned, and you are responsible for what you earned. You are not answerable for anything they have done. | That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case! | ||||
| 135. * | وقالوا كونوا هودا او نصارى تهتدوا قل بل ملة ابراهيم حنيفا وماكان من المشركين | wqalwa kwnwa hwda aw nSari thtdwa ql bl ml+ abrahym Hnyfa wmakan mn alm$rkyn | And they said: "Be Jews or Christians, you will be guided." Say: "But Abraham's religion/faith submitter/unifier of God, and he was not from the sharers (with God)." | They said, "You have to be Jewish or Christian, to be guided." Say, "We follow the religion of Abraham - monotheism - he never was an idol worshiper." | They say: "Become Jews or Christians if ye would be guided (To salvation)." Say thou: "Nay! (I would rather) the Religion of Abraham the True, and he joined not gods with Allah." | ||||
| 136. * | قولوا امنا بالله وماانزل الينا وماانزل الى ابراهيم واسماعيل واسحاق ويعقوب والاسباط ومااوتي موسى وعيسى ومااوتي النبيون من ربهم لانفرق بين احد منهم ونحن له مسلمون | qwlwa amna ballh wmaanzl alyna wmaanzl ali abrahym wasma`yl wasHaq wy`qwb walasbaT wmaawty mwsi w`ysi wmaawty alnbywn mn rbhm lanfrq byn aHd mnhm wnHn lh mslmwn | Say: "We believed with God and what was descended to us and what was descended to Abraham, and Ishmael, and Issac, and Jacob, and the grandchildren/branches/Jewish tribes, and what was given to Moses, and Jesus, and what was given to the prophets from their Lord, we do not separate/distinguish between anyone from them, and we are to Him submitters/surrenderers/Moslems." | Say, "We believe in GOD, and in what was sent down to us, and in what was sent down to Abraham, Ismail, Isaac, Jacob, and the Patriarchs; and in what was given to Moses and Jesus, and all the prophets from their Lord. We make no distinction among any of them. To Him alone we are submitters." | Say ye: "We believe in Allah, and the revelation given to us, and to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to Allah (in Islam)." | ||||
| 137. * | فان امنوا بمثل ماامنتم به فقد اهتدوا وان تولوا فانما هم في شقاق فسيكفيكهم الله وهو السميع العليم | fan amnwa bmxl maamntm bh fqd ahtdwa wan twlwa fanma hm fy $qaq fsykfykhm allh whw alsmy` al`lym | So if they believed with a similar/equal/alike (to) what you believed with (it), so they had been guided, and if they turned away, so but they are in defiance/disobedience, so God will suffice (protect) you against them, and He (is) the hearing/listening, the knowledgeable. | If they believe as you do, then they are guided. But if they turn away, then they are in opposition. GOD will spare you their opposition; He is the Hearer, the Omniscient. | So if they believe as ye believe, they are indeed on the right path; but if they turn back, it is they who are in schism; but Allah will suffice thee as against them, and He is the All-Hearing, the All-Knowing. | ||||
| 138. * | صبغة الله ومن احسن من الله صبغة ونحن له عابدون | SbG+ allh wmn aHsn mn allh SbG+ wnHn lh `abdwn | God's faith/immersion, and who (is) better than God's faith/immersion, and we are to Him worshipping. | Such is GOD's system, and whose system is better than GOD's? "Him alone we worship." | (Our religion is) the Baptism of Allah. And who can baptize better than Allah. And it is He Whom we worship. | ||||
| 139. * | قل اتحاجوننا في الله وهو ربنا وربكم ولنا اعمالنا ولكم اعمالكم ونحن له مخلصون | ql atHajwnna fy allh whw rbna wrbkm wlna a`malna wlkm a`malkm wnHn lh mKlSwn | Say: "Do you argue with us in God, and He is our Lord and your Lord, and for us (are) our deeds,and for you your deeds, and we are for Him faithful/loyal ?" | Say, "Do you argue with us about GOD, when He is our Lord and your Lord? We are responsible for our deeds, and you are responsible for your deeds. To Him alone we are devoted." | Say: Will ye dispute with us about Allah, seeing that He is our Lord and your Lord; that we are responsible for our doings and ye for yours; and that We are sincere (in our faith) in Him? | ||||
| 140. * | ام تقولون ان ابراهيم واسماعيل واسحاق ويعقوب والاسباط كانوا هودا او نصارى قل ءانتم اعلم ام الله ومن اظلم ممن كتم شهادة عنده من الله وماالله بغافل عما تعملون | am tqwlwn an abrahym wasma`yl wasHaq wy`qwb walasbaT kanwa hwda aw nSari ql 'antm a`lm am allh wmn aZlm mmn ktm $had+ `ndh mn allh wmaallh bGafl `ma t`mlwn | Or (do) you say that Abraham, and Ishmael, and Issac, and Jacob, and the grandchildren/branches/Jewish tribes were Jews or Christians? Say: "Are you more knowing or God? And who (is) more unjust/oppressive than who hid/concealed a testimony at (with) him (self) from God, and God is not ignoring about what you make/do." | Do you say that Abraham, Ismail, Isaac, Jacob, and the Patriarchs were Jewish or Christian? Say, "Do you know better than GOD? Who is more evil than one who conceals a testimony he has learned from GOD? GOD is never unaware of anything you do." | Or do ye say that Abraham, Isma'il Isaac, Jacob and the Tribes were Jews or Christians? Say: Do ye know better than Allah. Ah! who is more unjust than those who conceal the testimony they have from Allah. but Allah is not unmindful of what ye do! | ||||
| 141. * | تلك امة قد خلت لها ماكسبت ولكم ماكسبتم ولاتسألون عما كانوا يعملون | tlk am+ qd Klt lha maksbt wlkm maksbtm wlatsAlwn `ma kanwa y`mlwn | That (is) a nation had passed/expired for it what it earned/acquired, and for you what you earned/acquired, and you are not (to) be asked/questioned about what they were making/doing. | That was a community from the past. They are responsible for what they earned, and you are responsible for what you earned. You are not answerable for anything they did. | That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case: | ||||
| 142. * | سيقول السفهاء من الناس ماولاهم عن قبلتهم التي كانوا عليها قل لله المشرق والمغرب يهدي من يشاء الى صراط مستقيم | syqwl alsfha' mn alnas mawlahm `n qblthm alty kanwa `lyha ql llh alm$rq walmGrb yhdy mn y$a' ali SraT mstqym | The ignorant/foolish from the people will say: "What turned them away from their (prayer) direction,which they were on it?" Say: "To God (are) the sunrise/east and the sunset/west, He guides whom He wills/wants to a straight/direct road/way." | The fools among the people would say, "Why did they change the direction of their Qiblah?" Say, "To GOD belongs the east and the west; He guides whoever wills in a straight path." | The fools among the people will say: "What hath turned them from the Qibla to which they were used?" Say: To Allah belong both east and West: He guideth whom He will to a Way that is straight. | ||||
| 143. * | وكذلك جعلناكم امة وسطا لتكونوا شهداء على الناس ويكون الرسول عليكم شهيدا وماجعلنا القبلة التي كنت عليهاالا لنعلم من يتبع الرسول ممن ينقلب على عقبيه وان كانت لكبيرة الا على الذين هدى الله وماكان الله ليضيع ايمانكم ان الله بالناس لرؤوف رحيم | wkXlk j`lnakm am+ wsTa ltkwnwa $hda' `li alnas wykwn alrswl `lykm $hyda wmaj`lna alqbl+ alty knt `lyhaala ln`lm mn ytb` alrswl mmn ynqlb `li `qbyh wan kant lkbyr+ ala `li alXyn hdi allh wmakan allh lyDy` aymankm an allh balnas lrWwf rHym | And like that We made you a moderate/reasonable nation to be witnesses on the people, and the messenger be (a) witness on you, and We did not make the (prayer) direction that you were on it, except to know who follows the messenger from who returns on his two heels, and that truly (was) big/great (E) except on those who God guided, and God was not to waste your faith/belief, that God (is) with the people merciful/compassionate (E), most merciful. | We thus made you an impartial community, that you may serve as witnesses among the people, and the messenger serves as a witness among you. We changed the direction of your original Qiblah only to distinguish those among you who readily follow the messenger from those who would turn back on their heels. It was a difficult test, but not for those who are guided by GOD. GOD never puts your worship to waste. GOD is Compassionate towards the people, Most Merciful. | Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; and We appointed the Qibla to which thou wast used, only to test those who followed the Messenger from those who would turn on their heels (From the Faith). Indeed it was (A change) momentous, except to those guided by Allah. And never would Allah Make your faith of no effect. For Allah is to all people Most surely full of kindness, Most Merciful. | ||||
| 144. * | قد نرى تقلب وجهك في السماء فلنولينك قبلة ترضاها فول وجهك شطر المسجد الحرام وحيث ماكنتم فولوا وجوهكم شطره وان الذين اوتوا الكتاب ليعلمون انه الحق من ربهم وماالله بغافل عما يعملون | qd nri tqlb wjhk fy alsma' flnwlynk qbl+ trDaha fwl wjhk $Tr almsjd alHram wHyx makntm fwlwa wjwhkm $Trh wan alXyn awtwa alktab ly`lmwn anh alHq mn rbhm wmaallh bGafl `ma y`mlwn | We have seen/understood your face turning around in the sky, so We will turn/enable/appoint you a (prayer) direction you accept/approve it, so turn your face towards the Mosque the Forbidden/Respected/Sacred and wherever you were so turn your faces towards it, and that those who were given The Book they know (E) that it is the truth from their Lord, and that God is not with neglecting/disregarding about what they make/do. | We have seen you turning your face about the sky (searching for the right direction). We now assign a Qiblah that is pleasing to you. Henceforth, you shall turn your face towards the Sacred Masjid. Wherever you may be, all of you shall turn your faces towards it. Those who received the previous scripture know that this is the truth from their Lord. GOD is never unaware of anything they do. | We see the turning of thy face (for guidance to the heavens: now Shall We turn thee to a Qibla that shall please thee. Turn then Thy face in the direction of the sacred Mosque: Wherever ye are, turn your faces in that direction. The people of the Book know well that that is the truth from their Lord. Nor is Allah unmindful of what they do. | ||||
| 145. * | ولئن اتيت الذين اوتوا الكتاب بكل اية ماتبعوا قبلتك وماانت بتابع قبلتهم ومابعضهم بتابع قبلة بعض ولئن اتبعت اهواءهم من بعد ماجاءك من العلم انك اذا لمن الظالمين | wlYn atyt alXyn awtwa alktab bkl ay+ matb`wa qbltk wmaant btab` qblthm wmab`Dhm btab` qbl+ b`D wlYn atb`t ahwa'hm mn b`d maja'k mn al`lm ank aXa lmn alZalmyn | And if (E) you gave/came (to) those who were given The Book with each/every verse/evidence they would not (have) followed your (prayer) direction, and you are not with following their (prayer) direction, and some of them (are) not with following the (prayer) direction (of) some, and if you followed their self attractions for desires from after what came to you from the knowledge, that you are then from (E) the unjust/oppressors. | Even if you show the followers of the scripture every kind of miracle, they will not follow your Qiblah. Nor shall you follow their Qiblah. They do not even follow each others' Qiblah. If you acquiesce to their wishes, after the knowledge that has come to you, you will belong with the transgressors. | Even if thou wert to bring to the people of the Book all the Signs (together), they would not follow Thy Qibla; nor art thou going to follow their Qibla; nor indeed will they follow each other's Qibla. If thou after the knowledge hath reached thee, Wert to follow their (vain) desires,--then wert thou Indeed (clearly) in the wrong. | ||||
| 146. * | الذين اتيناهم الكتاب يعرفونه كما يعرفون ابناءهم وان فريقا منهم ليكتمون الحق وهم يعلمون | alXyn atynahm alktab y`rfwnh kma y`rfwn abna'hm wan fryqa mnhm lyktmwn alHq whm y`lmwn | Those whom We gave them The Book they know it, as they know their sons, and that a group from them hide/conceal (E) the truth and they are knowing. | Those who received the scripture recognize the truth herein, as they recognize their own children. Yet, some of them conceal the truth, knowingly. | The people of the Book know this as they know their own sons; but some of them conceal the truth which they themselves know. | ||||
| 147. * | الحق من ربك فلا تكونن من الممترين | alHq mn rbk fla tkwnn mn almmtryn | The truth (is) from your Lord, so do not be (E) from the doubting/arguing. | This is the truth from your Lord; do not harbor any doubt. | The Truth is from thy Lord; so be not at all in doubt. | ||||
| 148. * | ولكل وجهة هو موليها فاستبقوا الخيرات اين ماتكونوا يات بكم الله جميعا ان الله على كل شئ قدير | wlkl wjh+ hw mwlyha fastbqwa alKyrat ayn matkwnwa yat bkm allh jmy`a an allh `li kl $Y qdyr | And for each a direction/front, he is turning towards it, so race/surpass each other (to) the goodnesses wherever you are, God comes with you altogether, that God (is) on every thing powerful/capable. | Each of you chooses the direction to follow; you shall race towards righteousness. Wherever you may be, GOD will summon you all. GOD is Omnipotent. | To each is a goal to which Allah turns him; then strive together (as in a race) Towards all that is good. Wheresoever ye are, Allah will bring you Together. For Allah Hath power over all things. | ||||
| 149. * | ومن حيث خرجت فول وجهك شطر المسجد الحرام وانه للحق من ربك وماالله بغافل عما تعملون | wmn Hyx Krjt fwl wjhk $Tr almsjd alHram wanh llHq mn rbk wmaallh bGafl `ma t`mlwn | And from where you got out so turn your face towards the Mosque the Forbidden/Sacred, and that it is the truth (E) from your Lord, and that God (is) not with ignoring/disregarding about what you are making/doing. | Wherever you go, you shall turn your face (during Salat) towards the Sacred Masjid. This is the truth from your Lord. GOD is never unaware of anything you all do. | From whencesoever Thou startest forth, turn Thy face in the direction of the sacred Mosque; that is indeed the truth from the Lord. And Allah is not unmindful of what ye do. | ||||
| 150. * | ومن حيث خرجت فول وجهك شطر المسجد الحرام وحيث ماكنتم فولوا وجوهكم شطره لئلا يكون للناس عليكم حجة الا الذين ظلموا منهم فلا تخشوهم واخشوني ولاتم نعمتي عليكم ولعلكم تهتدون | wmn Hyx Krjt fwl wjhk $Tr almsjd alHram wHyx makntm fwlwa wjwhkm $Trh lYla ykwn llnas `lykm Hj+ ala alXyn Zlmwa mnhm fla tK$whm waK$wny wlatm n`mty `lykm wl`lkm thtdwn | And from where you got out, so turn your face towards the Mosque the Forbidden/Sacred, and wherever you were, so turn your faces towards it, for that the people do not (have) on you aproof/argument except those who were unjust/oppressive from them. So do not fear them and fear Me.And to complete/ perfect My blessings on you, and maybe you (will) be guided. | Wherever you go, you shall turn your face (during Salat) towards the Sacred Masjid; wherever you might be, you shall turn your faces (during Salat) towards it. Thus, the people will have no argument against you, except the transgressors among them. Do not fear them, and fear Me instead. I will then perfect My blessings upon you, that you may be guided. | So from whencesoever Thou startest forth, turn Thy face in the direction of the sacred Mosque; and wheresoever ye are, Turn your face thither: that there be no ground of dispute against you among the people, except those of them that are bent on wickedness; so fear them not, but fear Me; and that I may complete My favours on you, and ye May (consent to) be guided; | ||||
| 151. * | كما ارسلنا فيكم رسولا منكم يتلو عليكم اياتنا ويزكيكم ويعلمكم الكتاب والحكمة ويعلمكم مالم تكونوا تعلمون | kma arslna fykm rswla mnkm ytlw `lykm ayatna wyzkykm wy`lmkm alktab walHkm+ wy`lmkm malm tkwnwa t`lmwn | As We sent in you a messenger from you, he reads/recites on you Our verses/evidences and he purifies you and he teaches you The Book and the wisdom, and he teaches you what you were not knowing. | (Blessings) such as the sending of a messenger from among you to recite our revelations to you, purify you, teach you the scripture and wisdom, and to teach you what you never knew. | A similar (favour have ye already received) in that We have sent among you an Messenger of your own, rehearsing to you Our Signs, and sanctifying you, and instructing you in Scripture and Wisdom, and in new knowledge. | ||||
| 152. * | فاذكروني اذكركم واشكروا لي ولاتكفرون | faXkrwny aXkrkm wa$krwa ly wlatkfrwn | So mention/remember Me, I remember you, and thank/be grateful to Me and do not disbelieve. | You shall remember Me, that I may remember you, and be thankful to Me; do not be unappreciative. | Then do ye remember Me; I will remember you. Be grateful to Me, and reject not Faith. | ||||
| 153. * | ياايها الذين امنوا استعينوا بالصبر والصلاة ان الله مع الصابرين | yaayha alXyn amnwa ast`ynwa balSbr walSla+ an allh m` alSabryn | You, you those who believed, seek help with the patience and the prayers that God (is) with the patient/enduring. | O you who believe, seek help through steadfastness and the Contact Prayers (Salat). GOD is with those who steadfastly persevere. | O ye who believe! seek help with patient perseverance and prayer; for Allah is with those who patiently persevere. | ||||
| 154. * | ولاتقولوا لمن يقتل في سبيل الله اموات بل احياء ولكن لاتشعرون | wlatqwlwa lmn yqtl fy sbyl allh amwat bl aHya' wlkn lat$`rwn | And do not say to whom is being killed in God's way/sake : "Deads." But (they are) alive, and but you do not feel/know/sense. | Do not say of those who are killed in the cause of GOD, "They are dead." They are alive at their Lord, but you do not perceive. | And say not of those who are slain in the way of Allah. "They are dead." Nay, they are living, though ye perceive (it) not. | ||||
| 155. * | ولنبلونكم بشئ من الخوف والجوع ونقص من الاموال والانفس والثمرات وبشرالصابرين | wlnblwnkm b$Y mn alKwf waljw` wnqS mn alamwal walanfs walxmrat wb$ralSabryn | And We will test you (E) with something from the fear/fright and the hunger/starvation and reduction/decrease from the properties owned/wealth, and the selves and the fruits, and announce good news (to) the patient. | We will surely test you through some fear, hunger, and loss of money, lives, and crops. Give good news to the steadfast. | Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere, | ||||
| 156. * | الذين اذا اصابتهم مصيبة قالوا انا لله وانا اليه راجعون | alXyn aXa aSabthm mSyb+ qalwa ana llh wana alyh raj`wn | Those who if a disaster/every thing hated struck them they said: "We are to God, and we are to Him returning." | When an affliction befalls them, they say, "We belong to GOD, and to Him we are returning." | Who say, when afflicted with calamity: "To Allah We belong, and to Him is our return":- | ||||
| 157. * | اولئك عليهم صلوات من ربهم ورحمة واولئك هم المهتدون | awlYk `lyhm Slwat mn rbhm wrHm+ wawlYk hm almhtdwn | Those, on them (are) prayers from their Lord and a mercy, and those are the guided. | These have deserved blessings from their Lord and mercy. These are the guided ones. | They are those on whom (Descend) blessings from Allah, and Mercy, and they are the ones that receive guidance. | ||||
| 158. * | ان الصفا والمروة من شعائر الله فمن حج البيت او اعتمر فلا جناح عليه ان يطوف بهما ومن تطوع خيرا فان الله شاكر عليم | an alSfa walmrw+ mn $`aYr allh fmn Hj albyt aw a`tmr fla jnaH `lyh an yTwf bhma wmn tTw` Kyra fan allh $akr `lym | That the Saffa/rock and the Marwa/flint stones (are) from God's methods/ways of worship, so who performed pilgrimage (to) the House/Home, or headed to/visited so no offense/guilt/sin on him that (he) circles/walks around by them (B), and who volunteered good, so that God (is) thankful/grateful, knowledgeable. | The knolls of Safa and Marwah are among the rites decreed by GOD. Anyone who observes Hajj or `Umrah commits no error by traversing the distance between them. If one volunteers more righteous works, then GOD is Appreciative, Omniscient. | Behold! Safa and Marwa are among the Symbols of Allah. So if those who visit the House in the Season or at other times, should compass them round, it is no sin in them. And if any one obeyeth his own impulse to good,--be sure that Allah is He Who recogniseth and knoweth. | ||||
| 159. * | ان الذين يكتمون ماانزلنا من البينات والهدى من بعد مابيناه للناس في الكتاب اولئك يلعنهم الله ويلعنهم اللاعنون | an alXyn yktmwn maanzlna mn albynat walhdi mn b`d mabynah llnas fy alktab awlYk yl`nhm allh wyl`nhm alla`nwn | That those who hide/conceal what God descended from the evidences and the guidance from after We clarified it to the people in The Book, those, God curses them them, and the cursors curse them. | Those who conceal our revelations and guidance, after proclaiming them for the people in the scripture, are condemned by GOD; they are condemned by all the condemners. | Those who conceal the clear (Signs) We have sent down, and the Guidance, after We have made it clear for the people in the Book,--on them shall be Allah's curse, and the curse of those entitled to curse,-- | ||||
| 160. * | الا الذين تابوا واصلحوا وبينوا فاولئك اتوب عليهم وانا التواب الرحيم | ala alXyn tabwa waSlHwa wbynwa fawlYk atwb `lyhm wana altwab alrHym | Except those who repented and corrected/repaired and clarified/explained, so those I forgive on them, and I am the forgiver, the most merciful. | As for those who repent, reform, and proclaim, I redeem them. I am the Redeemer, Most Merciful. | Except those who repent and make amends and openly declare (the Truth): To them I turn; for I am Oft-returning, Most Merciful. | ||||
| 161. * | ان الذين كفروا وماتوا وهم كفار اولئك عليهم لعنة الله والملائكة والناس اجمعين | an alXyn kfrwa wmatwa whm kfar awlYk `lyhm l`n+ allh walmlaYk+ walnas ajm`yn | That those who disbelieved and died and they are disbelievers, those on them (is) God's curse/torture and the angels', and the peoples' all together. | Those who disbelieve and die as disbelievers, have incurred the condemnation of GOD, the angels, and all the people (on the Day of Judgment). | Those who reject Faith, and die rejecting,--on them is Allah's curse, and the curse of angels, and of all mankind; | ||||
| 162. * | خالدين فيها لايخفف عنهم العذاب ولاهم ينظرون | Kaldyn fyha layKff `nhm al`Xab wlahm ynZrwn | Immortally/eternally in it, the torture does not be lightened/reduced from them, and nor they be given time/delayed. | Eternally they abide therein. The retribution is never commuted for them, nor are they reprieved. | They will abide therein: Their penalty will not be lightened, nor will respite be their (lot). | ||||
| 163. * | والاهكم اله واحد لااله الا هو الرحمن الرحيم | walahkm alh waHd laalh ala hw alrHmn alrHym | And your God, (is) one God, (there is) no God except He, the merciful, the most merciful. | Your god is one god; there is no god but He, Most Gracious, Most Merciful. | And your Allah is One Allah. There is no god but He, Most Gracious, Most Merciful. | ||||
| 164. * | ان في خلق السماوات والارض واختلاف الليل والنهار والفلك التي تجري في البحر بما ينفع الناس وماانزل الله من السماء من ماء فاحيا به الارض بعد موتها وبث فيها من كل دابة وتصريف الرياح والسحاب المسخر بين السماء والارض لايات لقوم يعقلون | an fy Klq alsmawat walarD waKtlaf allyl walnhar walflk alty tjry fy albHr bma ynf` alnas wmaanzl allh mn alsma' mn ma' faHya bh alarD b`d mwtha wbx fyha mn kl dab+ wtSryf alryaH walsHab almsKr byn alsma' walarD layat lqwm y`qlwn | That in the skies'/space's and the earth's/Planet Earth's creation, and the night's and the daytime's difference, and the ships which run/pass in the large body of water (sea) with what benefits the people, and what God descended from the sky from water, so He revived with it the earth after its death/lifelessness and He scattered/distributed, in it from every walker/creeper/crawler and sending away/diverting the winds/breezes and the clouds, the manipulated/subjugated between the sky and the earth, (are)signs/evidences (E) for a nation, reasoning/understanding. | In the creation of the heavens and the earth, the alternation of night and day, the ships that roam the ocean for the benefit of the people, the water that GOD sends down from the sky to revive dead land and to spread in it all kinds of creatures, the manipulation of the winds, and the clouds that are placed between the sky and the earth, there are sufficient proofs for people who understand. | Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah Sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they Trail like their slaves between the sky and the earth;--(Here) indeed are Signs for a people that are wise. | ||||
| 165. * | ومن الناس من يتخذ من دون الله اندادا يحبونهم كحب الله والذين امنوا اشد حبا لله ولو يرى الذين ظلموا اذ يرون العذاب ان القوة لله جميعا وان الله شديد العذاب | wmn alnas mn ytKX mn dwn allh andada yHbwnhm kHb allh walXyn amnwa a$d Hba llh wlw yri alXyn Zlmwa aX yrwn al`Xab an alqw+ llh jmy`a wan allh $dyd al`Xab | And from the people who take from other than God equals (idols), they love/like them as God's love/like and those who believed (are) stronger loving/like to God, and if those who were unjust/oppressive see/understand when they see/understand the torture, that the power/strength is to God all together and that God (is) strong (severe in) the torture. | Yet, some people set up idols to rival GOD, and love them as if they are GOD. Those who believe love GOD the most. If only the transgressors could see themselves when they see the retribution! They will realize then that all power belongs to GOD alone, and that GOD's retribution is awesome. | Yet there are men who take (for worship) others besides Allah, as equal (with Allah.: They love them as they should love Allah. But those of Faith are overflowing in their love for Allah. If only the unrighteous could see, behold, they would see the penalty: that to Allah belongs all power, and Allah will strongly enforce the penalty. | ||||
| 166. * | اذ تبرا الذين اتبعوا من الذين اتبعوا وراوا العذاب وتقطعت بهم الاسباب | aX tbra alXyn atb`wa mn alXyn atb`wa wrawa al`Xab wtqT`t bhm alasbab | When those who were followed declared innocence/renounced from those who followed (them), and they saw the torture, and the reasons/motives (were) cut off/separated with them. | Those who were followed will disown those who followed them. They will see the retribution, and all ties among them will be severed. | Then would those who are followed clear themselves of those who follow (them) : They would see the penalty, and all relations between them would be cut off. | ||||
| 167. * | وقال الذين اتبعوا لو ان لنا كرة فنتبرا منهم كما تبرؤوا منا كذلك يريهم الله اعمالهم حسرات عليهم وماهم بخارجين من النار | wqal alXyn atb`wa lw an lna kr+ fntbra mnhm kma tbrWwa mna kXlk yryhm allh a`malhm Hsrat `lyhm wmahm bKarjyn mn alnar | And those who were followed said: "If that (there) was for us a return/second time so we declare innocence/separate from them, as they declared innocence/renounced from us." Like that God shows them their deeds grief/sorrow on them, and they are not with getting out from the fire. | Those who followed will say, "If we can get another chance, we will disown them, as they have disowned us now." GOD thus shows them the consequences of their works as nothing but remorse; they will never exit Hell. | And those who followed would say: "If only We had one more chance, We would clear ourselves of them, as they have cleared themselves of us." Thus will Allah show them (The fruits of) their deeds as (nothing but) regrets. Nor will there be a way for them out of the Fire. | ||||
| 168. * | ياايها الناس كلوا مما في الارض حلالا طيبا ولاتتبعوا خطوات الشيطان انه لكم عدو مبين | yaayha alnas klwa mma fy alarD Hlala Tyba wlattb`wa KTwat al$yTan anh lkm `dw mbyn | You, you the people, eat from what (is) in the Earth/land permitted/allowed good/enjoyable, and do not follow the devil's foot-steps, that he (is) for you an evident enemy. | O people, eat from the earth's products all that is lawful and good, and do not follow the steps of Satan; he is your most ardent enemy. | O ye people! Eat of what is on earth, Lawful and good; and do not follow the footsteps of the evil one, for he is to you an avowed enemy. | ||||
| 169. * | انما يامركم بالسوء والفحشاء وان تقولوا على الله مالاتعلمون | anma yamrkm balsw' walfH$a' wan tqwlwa `li allh malat`lmwn | That but He orders/commands you with the bad/evil/harm and the enormous/atrocious deeds, and to say on God what you do not know. | He only commands you to commit evil and vice, and to say about GOD what you do not know. | For he commands you what is evil and shameful, and that ye should say of Allah that of which ye have no knowledge. | ||||
| 170. * | واذا قيل لهم اتبعوا ماانزل الله قالوا بل نتبع ماالفينا عليه اباءنا اولو كان اباؤهم لايعقلون شيئا ولايهتدون | waXa qyl lhm atb`wa maanzl allh qalwa bl ntb` maalfyna `lyh aba'na awlw kan abaWhm lay`qlwn $yYa wlayhtdwn | And if it (was) said to them: "Follow what God descended." They said: "But we follow what we found our fathers on it." Even even if their fathers were not reasoning/comprehending a thing and nor being guided ? | When they are told, "Follow what GOD has revealed herein," they say, "We follow only what we found our parents doing." What if their parents did not understand, and were not guided? | When it is said to them: "Follow what Allah hath revealed:" They say: "Nay! we shall follow the ways of our fathers." What! even though their fathers Were void of wisdom and guidance? | ||||
| 171. * | ومثل الذين كفروا كمثل الذي ينعق بما لايسمع الا دعاء ونداء صم بكم عمي فهم لايعقلون | wmxl alXyn kfrwa kmxl alXy yn`q bma laysm` ala d`a' wnda' Sm bkm `my fhm lay`qlwn | And (the) example/proverb of those who disbelieved (is) as (the) example/proverb of who cries/caws with what he does not hear, except calling/requesting and calling/crying, deaf, mute, blind, so they do not reason/comprehend. | The example of such disbelievers is that of parrots who repeat what they hear of sounds and calls, without understanding. Deaf, dumb, and blind; they cannot understand. | The parable of those who reject Faith is as if one were to shout Like a goat-herd, to things that listen to nothing but calls and cries: Deaf, dumb, and blind, they are void of wisdom. | ||||
| 172. * | ياايها الذين امنوا كلوا من طيبات مارزقناكم واشكروا لله ان كنتم اياه تعبدون | yaayha alXyn amnwa klwa mn Tybat marzqnakm wa$krwa llh an kntm ayah t`bdwn | You, you those who believed, eat from (the) goodnesses what We provided for you and thank/be grateful to God, if you were (only) Him worshipping. | O you who believe, eat from the good things we provided for you, and be thankful to GOD, if you do worship Him alone. | O ye who believe! Eat of the good things that We have provided for you, and be grateful to Allah, if it is Him ye worship. | ||||
| 173. * | انما حرم عليكم الميتة والدم ولحم الخنزير ومااهل به لغير الله فمن اضطر غير باغ ولاعاد فلا اثم عليه ان الله غفور رحيم | anma Hrm `lykm almyt+ waldm wlHm alKnzyr wmaahl bh lGyr allh fmn aDTr Gyr baG wla`ad fla axm `lyh an allh Gfwr rHym | But He forbade/prohibited on you animals whose death was caused by suffocation or strangulation/dead, and the blood, and the pig's/swine's meat/flesh, and what is praised/declared to whom the sacrifice was made with it to other than God, so who was forced, not transgressing/corrupting, and nor transgressing/violating, so no sin/crime on him, that God (is) forgiving, most merciful. | He only prohibits for you the eating of animals that die of themselves (without human interference), blood, the meat of pigs, and animals dedicated to other than GOD. If one is forced (to eat these), without being malicious or deliberate, he incurs no sin. GOD is Forgiver, Most Merciful. | He hath only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name hath been invoked besides that of Allah. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits,--then is he guiltless. For Allah is Oft-forgiving Most Merciful. | ||||
| 174. * | ان الذين يكتمون ماانزل الله من الكتاب ويشترون به ثمنا قليلا اولئك ماياكلون في بطونهم الا النار ولايكلمهم الله يوم القيامة ولايزكيهم ولهم عذاب اليم | an alXyn yktmwn maanzl allh mn alktab wy$trwn bh xmna qlyla awlYk mayaklwn fy bTwnhm ala alnar wlayklmhm allh ywm alqyam+ wlayzkyhm wlhm `Xab alym | That those (who) hide/conceal what God descended from The Book and they buy/volunteer with it a small price, those do not eat in their bellies/insides except the fire, and God does not talk to them (on) the Resurrection Day, and nor purify them, and for them (is a) painful torture. | Those who conceal GOD's revelations in the scripture, in exchange for a cheap material gain, eat but fire into their bellies. GOD will not speak to them on the Day of Resurrection, nor will He purify them. They have incurred a painful retribution. | Those who conceal Allah's revelations in the Book, and purchase for them a miserable profit,--they swallow into themselves naught but Fire; Allah will not address them on the Day of Resurrection. Nor purify them: Grievous will be their penalty. | ||||
| 175. * | اولئك الذين اشتروا الضلالة بالهدى والعذاب بالمغفرة فما اصبرهم على النار | awlYk alXyn a$trwa alDlal+ balhdi wal`Xab balmGfr+ fma aSbrhm `li alnar | Those are those who bought/volunteered the misguidance with the guidance, and the torture with the forgiveness, so what made them be patient on the fire? | It is they who chose the straying instead of guidance, and the retribution instead of forgiveness. Consequently, they will have to endure Hell. | They are the ones who buy Error in place of Guidance and Torment in place of Forgiveness. Ah! what boldness (They show) for the Fire! | ||||
| 176. * | ذلك بان الله نزل الكتاب بالحق وان الذين اختلفوا في الكتاب لفي شقاق بعيد | Xlk ban allh nzl alktab balHq wan alXyn aKtlfwa fy alktab lfy $qaq b`yd | That (is) with that God descended the Book with the truth and that those who disagreed/disputed in The Book (are) in (E) (a) far defiance/disobedience. | This is because GOD has revealed this scripture, bearing the truth, and those who dispute the scripture are the most ardent opponents. | (Their doom is) because Allah sent down the Book in truth but those who seek causes of dispute in the Book are in a schism Far (from the purpose). | ||||
| 177. * | ليس البر ان تولوا وجوهكم قبل المشرق والمغرب ولكن البر من امن بالله واليوم الاخر والملائكة والكتاب والنبيين واتى المال على حبه ذوى القربى واليتامى والمساكين وابن السبيل والسائلين وفي الرقاب واقام الصلاة واتى الزكاة والموفون بعهدهم اذا عاهدوا والصابرين في الباساء والضراء وحين الباس اولئك الذين صدقوا واولئك هم المتقون | lys albr an twlwa wjwhkm qbl alm$rq walmGrb wlkn albr mn amn ballh walywm alaKr walmlaYk+ walktab walnbyyn wati almal `li Hbh Xwi alqrbi walytami walmsakyn wabn alsbyl walsaYlyn wfy alrqab waqam alSla+ wati alzka+ walmwfwn b`hdhm aXa `ahdwa walSabryn fy albasa' walDra' wHyn albas awlYk alXyn Sdqwa wawlYk hm almtqwn | The righteousness/obedience is not that you turn your faces/fronts facing the sunrise/east, and the sunset/west, and but the righteousness/obedience (is) who believed with God, and the Day the Last/Resurrection Day, and the angels and The Book, and the prophets, and brought/gave the property/possession/wealth on his love/like (to it), (to) of the relations/near (ones), and the orphans, and the poorest of the poor/poor oppressed, and the traveler/stranded traveler, and the askers/beggars, and in the necks'/slaves' (freeing), and kept up/performed the prayers, and gave/brought the charity/purification, and the fulfilling with the promise/contract if they promised/made a contract, and the patient in the misery/hardship and the calamity/disastrous distress, and (during the) time of the war/hardship,those are who were truthful, and those, those are the fearing and obeying (God). | Righteousness is not turning your faces towards the east or the west. Righteous are those who believe in GOD, the Last Day, the angels, the scripture, and the prophets; and they give the money, cheerfully, to the relatives, the orphans, the needy, the traveling alien, the beggars, and to free the slaves; and they observe the Contact Prayers (Salat) and give the obligatory charity (Zakat); and they keep their word whenever they make a promise; and they steadfastly persevere in the face of persecution, hardship, and war. These are the truthful; | It is not righteousness that ye turn your faces Towards east or West; but it is righteousness--to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah.fearing. | ||||
| 178. * | ياايها الذين امنوا كتب عليكم القصاص في القتلى الحر بالحر والعبد بالعبد والانثى بالانثى فمن عفى له من اخيه شئ فاتباع بالمعروف واداء اليه باحسان ذلك تخفيف من ربكم ورحمة فمن اعتدى بعد ذلك فله عذاب اليم | yaayha alXyn amnwa ktb `lykm alqSaS fy alqtli alHr balHr wal`bd bal`bd walanxi balanxi fmn `fi lh mn aKyh $Y fatba` balm`rwf wada' alyh baHsan Xlk tKfyf mn rbkm wrHm+ fmn a`tdi b`d Xlk flh `Xab alym | You, you those who believed, it is dictated/ordered on you the revenge in the killed/murdered, the free/liberated with the free/liberated, and the slave with the slave, and the female with the female, so who was forgiven/pardoned for him a thing/something from his brother, so following with the goodness/kindness (peaceful settlement) and discharge/fulfillment to him with goodness, that (is) reduction/lightening from your Lord, and a mercy; so who transgressed/violated after that, so for him (is a) painful torture. | O you who believe, equivalence is the law decreed for you when dealing with murder - the free for the free, the slave for the slave, the female for the female. If one is pardoned by the victim's kin, an appreciative response is in order, and an equitable compensation shall be paid. This is an alleviation from your Lord and mercy. Anyone who transgresses beyond this incurs a painful retribution. | O ye who believe! the law of equality is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother of the slain, then grant any reasonable demand, and compensate him with handsome gratitude, this is a concession and a Mercy from your Lord. After this whoever exceeds the limits shall be in grave penalty. | ||||
| 179. * | ولكم في القصاص حياة ياولى الالباب لعلكم تتقون | wlkm fy alqSaS Hya+ yawli alalbab l`lkm ttqwn | And for you in the revenge (is) life/growth, you (owners) of the pure minds/hearts, maybe you fear and obey (God). | Equivalence is a life saving law for you, O you who possess intelligence, that you may be righteous. | In the Law of Equality there is (saving of) Life to you, o ye men of understanding; that ye may restrain yourselves. | ||||
| 180. * | كتب عليكم اذا حضر احدكم الموت ان ترك خيرا الوصية للوالدين والاقربين بالمعروف حقا علىالمتقين | ktb `lykm aXa HDr aHdkm almwt an trk Kyra alwSy+ llwaldyn walaqrbyn balm`rwf Hqa `lialmtqyn | It is dictated/ordered on you if the death/lifelessness came/attended (to) one of you, if he left wealth/goodness (in) the bequest/will, to the parents, and the nearest/closest (ones), with the kindness/goodness, dutifully/truthfully on the fearing and obeying (God). | It is decreed that when death approaches, you shall write a will for the benefit of the parents and relatives, equitably. This is a duty upon the righteous. | It is prescribed, when death approaches any of you, if he leave any goods that he make a bequest to parents and next of kin, according to reasonable usage; this is due from the Allah.fearing. | ||||
| 181. * | فمن بدله بعد ماسمعه فانما اثمه على الذين يبدلونه ان الله سميع عليم | fmn bdlh b`d masm`h fanma axmh `li alXyn ybdlwnh an allh smy` `lym | So who exchanged/replaced/substituted it after what he heard it, so but his sin/crime (is) on those who exchange/replace/substitute it, that God (is) hearing/listening, knowledgeable. | If anyone alters a will he had heard, the sin of altering befalls those responsible for such altering. GOD is Hearer, Knower. | If anyone changes the bequest after hearing it, the guilt shall be on those who make the change. For Allah hears and knows (All things). | ||||
| 182. * | فمن خاف من موص جنفا او اثما فاصلح بينهم فلا اثم عليه ان الله غفور رحيم | fmn Kaf mn mwS jnfa aw axma faSlH bynhm fla axm `lyh an allh Gfwr rHym | So who feared from a bequeather deviation/injustice, or a sin/crime, so he corrected/reconciliated between them, so no sin/crime on him, that God (is) forgiving, most merciful. | If one sees gross injustice or bias on the part of a testator, and takes corrective action to restore justice to the will, he commits no sin. GOD is Forgiver, Most Merciful. | But if anyone fears partiality or wrong-doing on the part of the testator, and makes peace between (The parties concerned), there is no wrong in him: For Allah is Oft-forgiving, Most Merciful. | ||||
| 183. * | ياايها الذين امنوا كتب عليكم الصيام كما كتب على الذين من قبلكم لعلكم تتقون | yaayha alXyn amnwa ktb `lykm alSyam kma ktb `li alXyn mn qblkm l`lkm ttqwn | You, you those who believed, it is dictated/ordered on you the fasting, as it is dictated/ordered on those from before you, maybe you fear and obey (God). | O you who believe, fasting is decreed for you, as it was decreed for those before you, that you may attain salvation. | O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint,-- | ||||
| 184. * | اياما معدودات فمن كان منكم مريضا او على سفر فعدة من ايام اخر وعلى الذين يطيقونه فدية طعام مسكين فمن تطوع خيرا فهو خير له وان تصوموا خير لكم ان كنتم تعلمون | ayama m`dwdat fmn kan mnkm mryDa aw `li sfr f`d+ mn ayam aKr w`li alXyn yTyqwnh fdy+ T`am mskyn fmn tTw` Kyra fhw Kyr lh wan tSwmwa Kyr lkm an kntm t`lmwn | Days/times counted/numbered, so who was from you sick/diseased or on (a) journey/trip/voyage, so numbered/counted from other days/times, and on those who (can) endure/tolerate/bear it a ransom/redemption (of) feeding a poorest of poor/poor oppressed, so who volunteered goodness/generosity, so it is best for him, and that you fast (it is) best for you, if you are knowing. | Specific days (are designated for fasting); if one is ill or traveling, an equal number of other days may be substituted. Those who can fast, but with great difficulty, may substitute feeding one poor person for each day of breaking the fast. If one volunteers (more righteous works), it is better. But fasting is the best for you, if you only knew. | (Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (Should be made up) from days later. For those who can do it (With hardship), is a ransom, the feeding of one that is indigent. But he that will give more, of his own free will,--it is better for him. And it is better for you that ye fast, if ye only knew. | ||||
| 185. * | شهر رمضان الذي انزل فيه القران هدى للناس وبينات من الهدى والفرقان فمن شهد منكم الشهر فليصمه ومن كان منكم مريضا او على سفر فعدة من ايام اخر يريد الله بكم اليسر ولايريد بكم العسر ولتكملوا العدة ولتكبروا الله على ماهداكم ولعلكم تشكرون | $hr rmDan alXy anzl fyh alqran hdi llnas wbynat mn alhdi walfrqan fmn $hd mnkm al$hr flySmh wmn kan mnkm mryDa aw `li sfr f`d+ mn ayam aKr yryd allh bkm alysr wlayryd bkm al`sr wltkmlwa al`d+ wltkbrwa allh `li mahdakm wl`lkm t$krwn | (The) month (of) Ramadan, which the Koran was descended in it, (is) guidance to the people, and evidences from the guidance and the Separator of Right and Wrong/Koran, so who witnessed from you the month, so he should fast it (E), and who was sick/diseased or on (a) journey/trip/voyage, so numbered/counted from other days. God wills/wants with you the ease/flexibility and does not want with you the difficulty/hardship, and to complete the term, and to greaten/magnify God on what He guided you, and maybe you thank/be grateful. | Ramadan is the month during which the Quran was revealed, providing guidance for the people, clear teachings, and the statute book. Those of you who witness this month shall fast therein. Those who are ill or traveling may substitute the same number of other days. GOD wishes for you convenience, not hardship, that you may fulfill your obligations, and to glorify GOD for guiding you, and to express your appreciation. | Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful. | ||||
| 186. * | واذا سالك عبادي عني فاني قريب اجيب دعوة الداع اذا دعان فليستجيبوا لي وليؤمنوا بي لعلهم يرشدون | waXa salk `bady `ny fany qryb ajyb d`w+ alda` aXa d`an flystjybwa ly wlyWmnwa by l`lhm yr$dwn | And if My worshippers/slaves asked/questioned you about Me, so I am near/close, I answer/reply the caller's/requester's call/request/prayer if (he) called/requested/prayed (to) Me, so they should answer/reply to Me and they should believe in Me (E), maybe they be correctly guided. | When My servants ask you about Me, I am always near. I answer their prayers when they pray to Me. The people shall respond to Me and believe in Me, in order to be guided. | When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way. | ||||
| 187. * | احل لكم ليلة الصيام الرفث الى نسائكم هن لباس لكم وانتم لباس لهن علم الله انكم كنتم تختانون انفسكم فتاب عليكم وعفا عنكم فالان باشروهن وابتغوا ماكتب الله لكم وكلوا واشربوا حتي يتبين لكم الخيط الابيض من الخيط الاسود من الفجر ثم اتموا الصيام الى الليل ولاتباشروهن وانتم عاكفون في المساجد تلك حدود الله فلا تقربوهاكذلك يبين الله اياته للناس لعلهم يتقون | aHl lkm lyl+ alSyam alrfx ali nsaYkm hn lbas lkm wantm lbas lhn `lm allh ankm kntm tKtanwn anfskm ftab `lykm w`fa `nkm falan ba$rwhn wabtGwa maktb allh lkm wklwa wa$rbwa Hty ytbyn lkm alKyT alabyD mn alKyT alaswd mn alfjr xm atmwa alSyam ali allyl wlatba$rwhn wantm `akfwn fy almsajd tlk Hdwd allh fla tqrbwhakXlk ybyn allh ayath llnas l`lhm ytqwn | (It) became/is permitted/allowed to you (the) night of the fasting the obscenity/ indecency (intercourse), to your women (wives), they are (F) a cover/wives to you and you are a cover/husbands tothem (F), God knew that you were betraying/being unfaithful (to) yourselves, so He forgave on you, and He forgave/pardoned on you, so now touch their (F) outer skin, and desire (seek) what God has written/dictated for you, and eat and drink until the thread the white appears from the thread the black from the dawn, then complete the fasting to the night and do not touch their outer skin (while) you are devoting in the mosques/places of worshipping God. Those are God's limits/orders, so do not approach/near it, like that God clarifies His verses/evidences to the people, maybe they fear and obey (God). | Permitted for you is sexual intercourse with your wives during the nights of fasting. They are the keepers of your secrets, and you are the keepers of their secrets. GOD knew that you used to betray your souls, and He has redeemed you, and has pardoned you. Henceforth, you may have intercourse with them, seeking what GOD has permitted for you. You may eat and drink until the white thread of light becomes distinguishable from the dark thread of night at dawn. Then, you shall fast until sunset. Sexual intercourse is prohibited if you decide to retreat to the masjid (during the last ten days of Ramadan). These are GOD's laws; you shall not transgress them. GOD thus clarifies His revelations for the people, that they may attain salvation. | Permitted to you, on the night of the fasts, is the approach to your wives. They are your garments and ye are their garments. Allah knoweth what ye used to do secretly among yourselves; but He turned to you and forgave you; so now associate with them, and seek what Allah Hath ordained for you, and eat and drink, until the white thread of dawn appear to you distinct from its black thread; then complete your fast Till the night appears; but do not associate with your wives while ye are in retreat in the mosques. Those are Limits (set by) Allah. Approach not nigh thereto. Thus doth Allah make clear His Signs to men: that they may learn self-restraint. | ||||
| 188. * | ولاتاكلوا اموالكم بينكم بالباطل وتدلوا بها الى الحكام لتاكلوا فريقا من اموال الناس بالاثم وانتم تعلمون | wlataklwa amwalkm bynkm balbaTl wtdlwa bha ali alHkam ltaklwa fryqa mn amwal alnas balaxm wantm t`lmwn | And do not eat/consume your properties/wealths between you with the falsehood and you push down (as a means to approach) with it, to the rulers/governors to eat a group (portion) from the people's properties/wealths with a sin/crime and you know. | You shall not take each others' money illicitly, nor shall you bribe the officials to deprive others of some of their rights illicitly, while you know. | And do not eat up your property among yourselves for vanities, nor use it as bait for the judges, with intent that ye may eat up wrongfully and knowingly a little of (other) people's property. | ||||
| 189. * | يسألونك عن الاهلة قل هي مواقيت للناس والحج وليس البر بان تاتوا البيوت من ظهورها ولكن البر من اتقى واتوا البيوت من ابوابها واتقوا الله لعلكم تفلحون | ysAlwnk `n alahl+ ql hy mwaqyt llnas walHj wlys albr ban tatwa albywt mn Zhwrha wlkn albr mn atqi watwa albywt mn abwabha watqwa allh l`lkm tflHwn | They ask/question you about the crescents. Say: "It is appointed times to the people, and the pilgrimage, and the righteousness is not that you come to the houses/homes from its backs, and but the righteousness (is) who feared and obeyed (God), and came (to) the houses/homes from its doors/entrances. And fear and obey God, maybe you succeed/win." | They ask you about the phases of the moon! Say, "They provide a timing device for the people, and determine the time of Hajj." It is not righteous to beat around the bush; righteousness is attained by upholding the commandments and by being straightforward. You shall observe GOD, that you may succeed. | They ask thee concerning the New Moons. Say: They are but signs to mark fixed periods of time in (the affairs of) men, and for Pilgrimage. It is no virtue if ye enter your houses from the back: It is virtue if ye fear Allah. Enter houses through the proper doors: And fear Allah. That ye may prosper. | ||||
| 190. * | وقاتلوا في سبيل الله الذين يقاتلونكم ولاتعتدوا ان الله لايحب المعتدين | wqatlwa fy sbyl allh alXyn yqatlwnkm wlat`tdwa an allh layHb alm`tdyn | And kill/fight in God's way/sake those who kill/fight you, and do not transgress/violate, that God does not love/like the transgressors/violators. | You may fight in the cause of GOD against those who attack you, but do not aggress. GOD does not love the aggressors. | Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors. | ||||
| 191. * | واقتلوهم حيث ثقفتموهم واخرجوهم من حيث اخرجوكم والفتنة اشد من القتل ولاتقاتلوهم عند المسجد الحرام حتي يقاتلوكم فيه فان قاتلوكم فاقتلوهم كذلك جزاء الكافرين | waqtlwhm Hyx xqftmwhm waKrjwhm mn Hyx aKrjwkm walftn+ a$d mn alqtl wlatqatlwhm `nd almsjd alHram Hty yqatlwkm fyh fan qatlwkm faqtlwhm kXlk jza' alkafryn | And fight/kill them, where/when you defeated/caught up with them, and bring/drive them out from where/when they brought/drove you out, and the treason/misguidance (is) stronger (worse than) the fighting/killing, and do not fight/kill them at the Mosque the Forbidden/Sacred, until they fight/kill you in it, so if they fought/killed you, so fight/kill them, like that is the disbelievers' reward/reimbursement. | You may kill those who wage war against you, and you may evict them whence they evicted you. Oppression is worse than murder. Do not fight them at the Sacred Masjid, unless they attack you therein. If they attack you, you may kill them. This is the just retribution for those disbelievers. | And slay them wherever ye catch them, and turn them out from where they have Turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, slay them. Such is the reward of those who suppress faith. | ||||
| 192. * | فان انتهوا فان الله غفور رحيم | fan anthwa fan allh Gfwr rHym | So if they ended/stopped, so that God (is) forgiving, most merciful. | If they refrain, then GOD is Forgiver, Most Merciful. | But if they cease, Allah is Oft-forgiving, Most Merciful. | ||||
| 193. * | وقاتلوهم حتى لاتكون فتنة ويكون الدين لله فان انتهوا فلاعدوان الا على الظالمين | wqatlwhm Hti latkwn ftn+ wykwn aldyn llh fan anthwa fla`dwan ala `li alZalmyn | And fight/kill them until (there) be no betrayal/misguidance, and the religion be to God, so if they ended/stopped, so no transgression/violation, except on the unjust/oppressive. | You may also fight them to eliminate oppression, and to worship GOD freely. If they refrain, you shall not aggress; aggression is permitted only against the aggressors. | And fight them on until there is no more Tumult or oppression, and there prevail justice and faith in Allah. but if they cease, Let there be no hostility except to those who practise oppression. | ||||
| 194. * | الشهر الحرام بالشهر الحرام والحرمات قصاص فمن اعتدى عليكم فاعتدوا عليه بمثل مااعتدى عليكم واتقوا الله واعلموا ان الله مع المتقين | al$hr alHram bal$hr alHram walHrmat qSaS fmn a`tdi `lykm fa`tdwa `lyh bmxl maa`tdi `lykm watqwa allh wa`lmwa an allh m` almtqyn | The month, the forbidden/respected/sacred, with the month, the forbidden/respected/sacred, and the God's ordered prohibitions (are) equal revenge, so who transgressed/violated on you, so transgress/violate (revenge) on him with similar/equal (to) what he transgressed on you, and fear and obey God and know that God (is) with the fearing and obeying. | During the Sacred Months, aggression may be met by an equivalent response. If they attack you, you may retaliate by inflicting an equitable retribution. You shall observe GOD and know that GOD is with the righteous. | The prohibited month for the prohibited month,--and so for all things prohibited,--there is the law of equality. If then any one transgresses the prohibition against you, Transgress ye likewise against him. But fear Allah, and know that Allah is with those who restrain themselves. | ||||
| 195. * | وانفقوا في سبيل الله ولاتلقوا بايديكم الى التهلكة واحسنوا ان الله يحب المحسنين | wanfqwa fy sbyl allh wlatlqwa baydykm ali althlk+ waHsnwa an allh yHb almHsnyn | And spend in God's way/sake and do not throw with your hands to the destruction, and do good, that God loves/likes the good doers. | You shall spend in the cause of GOD; do not throw yourselves with your own hands into destruction. You shall be charitable; GOD loves the charitable. | And spend of your substance in the cause of Allah, and make not your own hands contribute to (your) destruction; but do good; for Allah loveth those who do good. | ||||
| 196. * | واتموا الحج والعمرة لله فان احصرتم فما استيسر من الهدي ولاتحلقوا رؤوسكم حتى يبلغ الهدى محله فمن كان منكم مريضا او به اذى من راسه ففدية من صيام او صدقة او نسك فاذا امنتم فمن تمتع بالعمرة الى الحج فما استيسر من الهدي فمن لم يجد فصيام ثلاثة ايام في الحج وسبعة اذا رجعتم تلك عشرة كاملة ذلك لمن لم يكن اهله حاضري المسجد الحرام واتقوا الله واعلموا ان الله شديد العقاب | watmwa alHj wal`mr+ llh fan aHSrtm fma astysr mn alhdy wlatHlqwa rWwskm Hti yblG alhdi mHlh fmn kan mnkm mryDa aw bh aXi mn rash ffdy+ mn Syam aw Sdq+ aw nsk faXa amntm fmn tmt` bal`mr+ ali alHj fma astysr mn alhdy fmn lm yjd fSyam xlax+ ayam fy alHj wsb`+ aXa rj`tm tlk `$r+ kaml+ Xlk lmn lm ykn ahlh HaDry almsjd alHram watqwa allh wa`lmwa an allh $dyd al`qab | And complete the pilgrimage and the visiting of God's House in other than the four forbidden sacred months to God, so if you were restricted/surrounded, so what became easy/possible, from the offerings, and do not shave your heads until the offering reaches its place/destination, so who was from you sick/diseased, or with him mild harm from his head so a ransom/redemption from fasting, or charity, or rituals or methods of worship/offerings, so if you became safe/secure, so who enjoyed with the visiting of God's House in other than the four forbidden/sacred months, to the pilgrimage, so what became easy/possible from the offering, so who does not find, so fasting three days in the pilgrimage, and seven(days) if you returned, that is ten complete (days), that (is) to whom his family was not present/attending, (at) the Mosque the Forbidden/Sacred, and fear and obey God, and know that God (is) strong (severe in) the punishment. | You shall observe the complete rites of Hajj and`Umrah for GOD. If you are prevented, you shall send an offering, and do not resume cutting your hair until your offering has reached its destination. If you are ill, or suffering a head injury (and you must cut your hair), you shall expiate by fasting, or giving to charity, or some other form of worship. During the normal Hajj, if you break the state of Ihraam (sanctity) between `Umrah and Hajj, you shall expiate by offering an animal sacrifice. If you cannot afford it, you shall fast three days during Hajj and seven when you return home - this completes ten - provided you do not live at the Sacred Masjid. You shall observe GOD, and know that GOD is strict in enforcing retribution. | And complete the Hajj or 'umra in the service of Allah. But if ye are prevented (From completing it), send an offering for sacrifice, such as ye may find, and do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill, or has an ailment in his scalp, (Necessitating shaving), (He should) in compensation either fast, or feed the poor, or offer sacrifice; and when ye are in peaceful conditions (again), if any one wishes to continue the 'umra on to the hajj, He must make an offering, such as he can afford, but if he cannot afford it, He should fast three days during the hajj and seven days on his return, Making ten days in all. This is for those whose household is not in (the precincts of) the Sacred Mosque. And fear Allah, and know that Allah Is strict in punishment. | ||||
| 197. * | الحج اشهر معلومات فمن فرض فيهن الحج فلا رفث ولا فسوف ولاجدال في الحج وماتفعلوا من خير يعلمه الله وتزودوا فان خير الزاد التقوى واتقون يااولي الالباب | alHj a$hr m`lwmat fmn frD fyhn alHj fla rfx wla fswf wlajdal fy alHj wmatf`lwa mn Kyr y`lmh allh wtzwdwa fan Kyr alzad altqwi watqwn yaawly alalbab | The pilgrimage (are in) known months, so who made the pilgrimage a the duty/specified on himself in them (the four known months), so no obscenity/indecency (intercourse), and no debauchery, and no arguing/disputing in the pilgrimage, and what you make/do from goodness/generosity, God knows (of) it, and be provided (prepared), so that (the) provision's best (is) the fear and obedience, and fear and obey Me, you (owners) of the pure minds/hearts. | Hajj shall be observed in the specified months. Whoever sets out to observe Hajj shall refrain from sexual intercourse, misconduct, and arguments throughout Hajj. Whatever good you do, GOD is fully aware thereof. As you prepare your provisions for the journey, the best provision is righteousness. You shall observe Me, O you who possess intelligence. | For Hajj are the months well known. If any one undertakes that duty therein, Let there be no obscenity, nor wickedness, nor wrangling in the Hajj. And whatever good ye do, (be sure) Allah knoweth it. And take a provision (With you) for the journey, but the best of provisions is right conduct. So fear Me, o ye that are wise. | ||||
| 198. * | ليس عليكم جناح ان تبتغوا فضلا من ربكم فاذا افضتم من عرفات فاذكروا الله عند المشعر الحرام واذكروه كما هداكم وان كنتم من قبله لمن الضالين | lys `lykm jnaH an tbtGwa fDla mn rbkm faXa afDtm mn `rfat faXkrwa allh `nd alm$`r alHram waXkrwh kma hdakm wan kntm mn qblh lmn alDalyn | No offense/guilt/sin (is) on you that you desire grace/favour from your Lord, so if you flowed/spread from Arafat (a mountain), so mention/remember God at the Forbidden/Sacred Place of Worship, and mention/remember Him as He guided you, and that truly you were from before Him from (E) the misguided. | You commit no error by seeking provisions from your Lord (through commerce). When you file from `Arafaat, you shall commemorate GOD at the Sacred Location (of Muzdalifah). You shall commemorate Him for guiding you; before this, you had gone astray. | It is no crime in you if ye seek of the bounty of your Lord (during pilgrimage). Then when ye pour down from (Mount) Arafat, celebrate the praises of Allah at the Sacred Monument, and celebrate His praises as He has directed you, even though, before this, ye went astray. | ||||
| 199. * | ثم افيضوا من حيث افاض الناس واستغفروا الله ان الله غفور رحيم | xm afyDwa mn Hyx afaD alnas wastGfrwa allh an allh Gfwr rHym | Then flow/spread from where/when the people flowed/spread, and ask for God's forgiveness, that God (is) forgiving, most merciful. | You shall file together, with the rest of the people who file, and ask GOD for forgiveness. GOD is Forgiver, Most Merciful. | Then pass on at a quick pace from the place whence it is usual for the multitude so to do, and ask for Allah's forgiveness. For Allah is Oft-forgiving, Most Merciful. | ||||
| 200. * | فاذا قضيتم مناسككم فاذكروا الله كذكركم اباءكم او اشد ذكرا فمن الناس من يقول ربنا اتنا في الدنيا وماله في الاخرة من خلاق | faXa qDytm mnaskkm faXkrwa allh kXkrkm aba'km aw a$d Xkra fmn alnas mn yqwl rbna atna fy aldnya wmalh fy alaKr+ mn Klaq | So if you accomplished/carried out your rituals or methods worship, so mention/remember God as you mention/remember your fathers or stronger remembrance, so from the people who say: "Our Lord, give us in the present world." And for him (there is) no share of blessing/fortune in the end (other life). | Once you complete your rites, you shall continue to commemorate GOD as you commemorate your own parents, or even better. Some people would say, "Our Lord, give us of this world," while having no share in the Hereafter. | So when ye have accomplished your holy rites, celebrate the praises of Allah, as ye used to celebrate the praises of your fathers,--yea, with far more Heart and soul. There are men who say: "Our Lord! Give us (Thy bounties) in this world!" but they will have no portion in the Hereafter. | ||||
| 201. * | ومنهم من يقول ربنا اتنا في الدنيا حسنة وفي الاخرة حسنة وقنا عذاب النار | wmnhm mn yqwl rbna atna fy aldnya Hsn+ wfy alaKr+ Hsn+ wqna `Xab alnar | And from them who say: "Our Lord, give us in the present world a goodness, and in the end (other life) a goodness, and protect us/make us avoid the fire's torture." | Others would say, "Our Lord, grant us righteousness in this world, and righteousness in the Hereafter, and spare us the retribution of Hell." | And there are men who say: "Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire!" | ||||
| 202. * | اولئك لهم نصيب مما كسبوا والله سريع الحساب | awlYk lhm nSyb mma ksbwa wallh sry` alHsab | Those, for them (is) a share/fortune from what they gathered/acquired, and God (is) quick/speedy (in) the counting/calculating. | Each of these will receive the share they have earned. GOD is most efficient in reckoning. | To these will be allotted what they have earned; and Allah is quick in account. | ||||
| 203. * | واذكروا الله في ايام معدودات فمن تعجل في يومين فلا اثم عليه ومن تاخر فلا اثم عليه لمن اتقى واتقوا الله واعلموا انكم اليه تحشرون | waXkrwa allh fy ayam m`dwdat fmn t`jl fy ywmyn fla axm `lyh wmn taKr fla axm `lyh lmn atqi watqwa allh wa`lmwa ankm alyh tH$rwn | And mention/remember God in counted/numbered days/times, so who hurried in two days, so no sin/crime on him, and who delayed, so no sin/crime on him, for who feared and obeyed God, and fear and obey God and know that you are to Him are being gathered. | You shall commemorate GOD for a number of days (in Mena); whoever hastens to do this in two days commits no sin, and whoever stays longer commits no sin, so long as righteousness is maintained. You shall observe GOD, and know that before Him you will be gathered. | Celebrate the praises of Allah during the Appointed Days. But if any one hastens to leave in two days, there is no blame on him, and if any one stays on, there is no blame on him, if his aim is to do right. Then fear Allah, and know that ye will surely be gathered unto Him. | ||||
| 204. * | ومن الناس من يعجبك قوله في الحياة الدنيا ويشهد الله على مافي قلبه وهو الد الخصام | wmn alnas mn y`jbk qwlh fy alHya+ aldnya wy$hd allh `li mafy qlbh whw ald alKSam | And from the people, whom his saying pleases/marvels you in the life the present/the worldly life, and he makes God (a) witness on what is in his heart/mind, and he is (the) harshest/most violent disputer (in) the dispute/controversy. | Among the people, one may impress you with his utterances concerning this life, and may even call upon GOD to witness his innermost thoughts, while he is a most ardent opponent. | There is the type of man whose speech about this world's life May dazzle thee, and he calls Allah to witness about what is in his heart; yet is he the most contentious of enemies. | ||||
| 205. * | واذا تولى سعى في الارض ليفسد فيها ويهلك الحرث والنسل والله لايحب الفساد | waXa twli s`i fy alarD lyfsd fyha wyhlk alHrx walnsl wallh layHb alfsad | And if he turned away he strived/hastened in the earth/Planet Earth to corrupt/disorder in it, and destroys the agricultural land/plants and the off spring/descendants, and God does not love/like the corruption. | As soon as he leaves, he roams the earth corruptingly, destroying properties and lives. GOD does not love corruption. | When he turns his back, His aim everywhere is to spread mischief through the earth and destroy crops and cattle. But Allah loveth not mischief. | ||||
| 206. * | واذا قيل له اتق الله اخذته العزة بالاثم فحسبه جهنم ولبئس المهاد | waXa qyl lh atq allh aKXth al`z+ balaxm fHsbh jhnm wlbYs almhad | And if (it) was said to him: "Fear and obey God." The glory/might took him with the sin/crime, so (it is) enough for him Hell and how bad (E), (are) the beds. | When he is told, "Observe GOD," he becomes arrogantly indignant. Consequently, his only destiny is Hell; what a miserable abode. | When it is said to him, "Fear Allah., He is led by arrogance to (more) crime. Enough for him is Hell;-An evil bed indeed (To lie on)! | ||||
| 207. * | ومن الناس من يشري نفسه ابتغاء مرضاة الله والله رؤوف بالعباد | wmn alnas mn y$ry nfsh abtGa' mrDa+ allh wallh rWwf bal`bad | And from the people who buys/volunteers himself, desiring God's acceptance/satisfaction, and God (is) merciful/compassionate with the worshippers/slaves. | Then there are those who dedicate their lives to serving GOD; GOD is compassionate towards such worshipers. | And there is the type of man who gives his life to earn the pleasure of Allah. And Allah is full of kindness to (His) devotees. | ||||
| 208. * | ياايها الذين امنوا ادخلوا في السلم كافة ولاتتبعوا خطوات الشيطان انه لكم عدو مبين | yaayha alXyn amnwa adKlwa fy alslm kaf+ wlattb`wa KTwat al$yTan anh lkm `dw mbyn | You, you those who believed,, enter in the safety/security all, and do not follow the devil's foot-steps, that he is for you a clear/evident enemy. | O you who believe, you shall embrace total submission; do not follow the steps of Satan, for he is your most ardent enemy. | O ye who believe! Enter into Islam whole-heartedly; and follow not the footsteps of the evil one; for he is to you an avowed enemy. | ||||
| 209. * | فان زللتم من بعد ماجاءتكم البينات فاعلموا ان الله عزيز حكيم | fan zlltm mn b`d maja'tkm albynat fa`lmwa an allh `zyz Hkym | So if you slipped/fell/sinned from after the evidences came to you, so know that God (is) glorious/mighty,wise/judicious. | If you backslide, after the clear proofs have come to you, then know that GOD is Almighty, Most Wise. | If ye backslide after the clear (Signs) have come to you, then know that Allah is Exalted in Power, Wise. | ||||
| 210. * | هل ينظرون الا ان ياتيهم الله في ظلل من الغمام والملائكة وقضى الامر والى الله ترجع الامور | hl ynZrwn ala an yatyhm allh fy Zll mn alGmam walmlaYk+ wqDi alamr wali allh trj` alamwr | Do they look except that God comes to them in shades from (of) the clouds, and the angels? And the matter/affair was ended/executed, and to God the matters/affairs are returned. | Are they waiting until GOD Himself comes to them in dense clouds, together with the angels? When this happens, the whole matter will be terminated, and to GOD everything will be returned. | Will they wait until Allah comes to them in canopies of clouds, with angels (in His train) and the question is (thus) settled? but to Allah do all questions go back (for decision). | ||||
| 211. * | سل بني اسرائيل كم اتيناهم من اية بينة ومن يبدل نعمة الله من بعد ماجاءته فان الله شديد العقاب | sl bny asraYyl km atynahm mn ay+ byn+ wmn ybdl n`m+ allh mn b`d maja'th fan allh $dyd al`qab | Ask/question Israel's sons and daughters, how much/many We gave them from an evident sign/verse/evidence, and who exchanged/replaced/substituted God's blessing from after it came to him, so God (is) strong (severe in) the punishment. | Ask the Children of Israel how many profound miracles have we shown them! For those who disregard the blessings bestowed upon them by GOD, GOD is most strict in retribution. | Ask the Children of Israel how many clear (Signs) We have sent them. But if any one, after Allah's favour has come to him, substitutes (something else), Allah is strict in punishment. | ||||
| 212. * | زين للذين كفروا الحياة الدنيا ويسخرون من الذين امنوا والذين اتقوا فوقهم يوم القيامة والله يرزق من يشاء بغير حساب | zyn llXyn kfrwa alHya+ aldnya wysKrwn mn alXyn amnwa walXyn atqwa fwqhm ywm alqyam+ wallh yrzq mn y$a' bGyr Hsab | The life the present/worldly life was decorated/beautified to those who disbelieved, and they humiliate/mock from (about) those who believed, and those who feared and obeyed (are) over them (in) the Resurrection Day, and God provides for whom He wills/wants without counting/calculation. | This worldly life is adorned in the eyes of the disbelievers, and they ridicule those who believe. However, the righteous will be far above them on the Day of Resurrection. GOD blesses whomever He wills, without limits. | The life of this world is alluring to those who reject faith, and they scoff at those who believe. But the righteous will be above them on the Day of Resurrection; for Allah bestows His abundance without measure on whom He will. | ||||
| 213. * | كان الناس امة واحدة فبعث الله النبيين مبشرين ومنذرين وانزل معهم الكتاب بالحق ليحكم بين الناس فيما اختلفوا فيه وما اختلف فيه الا الذين اوتوه من بعد ماجاءتهم البينات بغيا بينهم فهدى الله الذين امنوا لما اختلفوا فيه من الحق باذنه والله يهدي من يشاء الى صراط مستقيم | kan alnas am+ waHd+ fb`x allh alnbyyn mb$ryn wmnXryn wanzl m`hm alktab balHq lyHkm byn alnas fyma aKtlfwa fyh wma aKtlf fyh ala alXyn awtwh mn b`d maja'thm albynat bGya bynhm fhdi allh alXyn amnwa lma aKtlfwa fyh mn alHq baXnh wallh yhdy mn y$a' ali SraT mstqym | The people were one nation, so God sent the prophets, announcing good news and warners/givers of notice, and He descended with them The Book, with the truth/correct to judge/rule between the people in what they differed/disputed in it, and no (one) differed/disputed in it except those who were given it from after what the evidences came to them, oppression/transgression/corruption between them, so God guided those who believed, for what they differed/disputed in it from the truth, with His permission, and God guides whom He wills/wants to a straight/direct road/way. | The people used to be one community when GOD sent the prophets as bearers of good news, as well as warners. He sent down with them the scripture, bearing the truth, to judge among the people in their disputes. Ironically, those who received the scripture were the ones who rejected any new scripture, despite clear proofs given to them. This is due to jealousy on their part. GOD guides those who believe to the truth that is disputed by all others, in accordance with His will. GOD guides whoever wills in a straight path. | Mankind was one single nation, and Allah sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish contumacy. Allah by His Grace Guided the believers to the Truth, concerning that wherein they differed. For Allah guided whom He will to a path that is straight. | ||||
| 214. * | ام حسبتم ان تدخلوا الجنة ولما ياتكم مثل الذين خلوا من قبلكم مستهم الباساء والضراء وزلزلوا حتى يقول الرسول والذين امنوا معه متى نصر الله الا ان نصر الله قريب | am Hsbtm an tdKlwa aljn+ wlma yatkm mxl alXyn Klwa mn qblkm msthm albasa' walDra' wzlzlwa Hti yqwl alrswl walXyn amnwa m`h mti nSr allh ala an nSr allh qryb | Or (have) you thought/supposed that you enter the Paradise and (the) example of those who past/expired from before you (E) did not come to you, the misery/hardship and the calamity touched them, and they were shaken until the messenger and those who believed with him say: "When (is) God's victory/aid?" Is it not (that) God's victory/aid (is) near/close?" | Do you expect to enter Paradise without being tested like those before you? They were tested with hardship and adversity, and were shaken up, until the messenger and those who believed with him said, "Where is GOD's victory?" GOD's victory is near. | Or do ye think that ye shall enter the Garden (of bliss) without such (trials) as came to those who passed away before you? they encountered suffering and adversity, and were so shaken in spirit that even the Messenger and those of faith who were with him cried: "When (will come) the help of Allah." Ah! Verily, the help of Allah is (always) near! | ||||
| 215. * | يسألونك ماذا ينفقون قل ماانفقتم من خير فللوالدين والاقربين واليتامى والمساكين وابن السبيل وماتفعلوا من خير فان الله به عليم | ysAlwnk maXa ynfqwn ql maanfqtm mn Kyr fllwaldyn walaqrbyn walytami walmsakyn wabn alsbyl wmatf`lwa mn Kyr fan allh bh `lym | They ask/question you what (should) they spend, say: "What you spend from goodness/wealth, so to the parents, and the nearest/closest, and the orphans, and the poorest of poor/poor oppressed, and the traveler/stranded traveler, and what you make/do from goodness, so then God (is) with it knowledgeable." | They ask you about giving: say, "The charity you give shall go to the parents, the relatives, the orphans, the poor, and the traveling alien." Any good you do, GOD is fully aware thereof. | They ask thee what they should spend (In charity). Say: Whatever ye spend that is good, is for parents and kindred and orphans and those in want and for wayfarers. And whatever ye do that is good,--(Allah) knoweth it well. | ||||
| 216. * | كتب عليكم القتال وهو كره لكم وعسى ان تكرهوا شيئا وهو خير لكم وعسى ان تحبوا شيئا وهو شر لكم والله يعلم وانتم لاتعلمون | ktb `lykm alqtal whw krh lkm w`si an tkrhwa $yYa whw Kyr lkm w`si an tHbwa $yYa whw $r lkm wallh y`lm wantm lat`lmwn | It is written/ordered on you the fighting/killing, and it is hated to you and maybe/perhaps you hate a thing and it is best/good to you, and maybe/perhaps you like/love a thing and it is bad/evil to you, and God knows, and you do not know. | Fighting may be imposed on you, even though you dislike it. But you may dislike something which is good for you, and you may like something which is bad for you. GOD knows while you do not know. | Fighting is prescribed for you, and ye dislike it. But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But Allah knoweth, and ye know not. | ||||
| 217. * | يسألونك عن الشهر الحرام قتال فيه قل قتال فيه كبير وصد عن سبيل الله وكفر به والمسجد الحرام واخراج اهله منه اكبر عند الله والفتنة اكبر من القتل ولايزالون يقاتلونكم حتي يردوكم عن دينكم ان استطاعوا ومن يرتدد منكم عن دينه فيمت وهو كافر فاولئك حبطت اعمالهم في الدنيا والاخرة واولئك اصحاب النار هم فيها خالدون | ysAlwnk `n al$hr alHram qtal fyh ql qtal fyh kbyr wSd `n sbyl allh wkfr bh walmsjd alHram waKraj ahlh mnh akbr `nd allh walftn+ akbr mn alqtl wlayzalwn yqatlwnkm Hty yrdwkm `n dynkm an astTa`wa wmn yrtdd mnkm `n dynh fymt whw kafr fawlYk HbTt a`malhm fy aldnya walaKr+ wawlYk aSHab alnar hm fyha Kaldwn | They ask/question you about the month the forbidden/sacred, fighting/killing in it, say: "Fighting/killing in it (is) big/great and prevention/obstruction from God's road/way and disbelief with (in) Him, and the Mosque the Forbidden/Sacred, and bringing/forcing out its people from it (is) bigger/greater at God, and the treason (is) bigger/greater from (worse than) the fighting/killing, and they still/continue (to) fight/kill you until they return you from your religion, if they were able, and who returns (E) from you from his religion, so he dies and he is disbelieving, so those wasted/failed their doings/works in the present world and (in) the end (other life), and those are the owners/company (of) the fire, they are in it immortally/eternally. | They ask you about the Sacred Months and fighting therein: say, "Fighting therein is a sacrilege. However, repelling from the path of GOD and disbelieving in Him and in the sanctity of the Sacred Masjid, and evicting its people, are greater sacrileges in the sight of GOD. Oppression is worse than murder." They will always fight you to revert you from your religion, if they can. Those among you who revert from their religion, and die as disbelievers, have nullified their works in this life and the Hereafter. These are the dwellers of Hell, wherein they abide forever. | They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein. | ||||
| 218. * | ان الذين امنوا والذين هاجروا وجاهدوا في سبيل الله اولئك يرجون رحمة الله والله غفور رحيم | an alXyn amnwa walXyn hajrwa wjahdwa fy sbyl allh awlYk yrjwn rHm+ allh wallh Gfwr rHym | That those who believed and those who emigrated and struggled/exerted in God's way/sake,those hope/expect God's mercy, and God (is) forgiving, most merciful. | Those who believe, and those who emigrate and strive in the cause of GOD, have deserved GOD's mercy. GOD is Forgiver, Most Merciful. | Those who believed and those who suffered exile and fought (and strove and struggled) in the path of Allah,--they have the hope of the Mercy of Allah. And Allah is Oft-forgiving, Most Merciful. | ||||
| 219. * | يسألونك عن الخمر والميسر قل فيها اثم كبير ومنافع للناس واثمهما اكبر من نفعهما ويسألونك ماذا ينفقون قل العفو كذلك يبين الله لكم الايات لعلكم تتفكرون | ysAlwnk `n alKmr walmysr ql fyha axm kbyr wmnaf` llnas waxmhma akbr mn nf`hma wysAlwnk maXa ynfqwn ql al`fw kXlk ybyn allh lkm alayat l`lkm ttfkrwn | They ask/question you about the intoxicants/substances affecting the brain and the gambling, say: "In them (B) (is a) great sin/crime and benefits/uses to the people and their (B's) sin/crime (is) bigger/greater from (than) their (B's) benefit/use, and they ask/question you what they (should) spend, say: "The excess over expense/goodness." Like that God clarifies for you the signs/verses/evidences, maybe you think. | They ask you about intoxicants and gambling: say, "In them there is a gross sin, and some benefits for the people. But their sinfulness far outweighs their benefit." They also ask you what to give to charity: say, "The excess." GOD thus clarifies the revelations for you, that you may reflect, | They ask thee concerning wine and gambling. Say: "In them is great sin, and some profit, for men; but the sin is greater than the profit." They ask thee how much they are to spend; Say: "What is beyond your needs." Thus doth Allah Make clear to you His Signs: In order that ye may consider- | ||||
| 220. * | في الدنيا والاخرة ويسألونك عن اليتامى قل اصلاح لهم خير وان تخالطوهم فاخوانكم والله يعلم المفسد من المصلح ولو شاء الله لاعنتكم ان الله عزيز حكيم | fy aldnya walaKr+ wysAlwnk `n alytami ql aSlaH lhm Kyr wan tKalTwhm faKwankm wallh y`lm almfsd mn almSlH wlw $a' allh la`ntkm an allh `zyz Hkym | In the present world and the end (other life), and they ask/question you about the orphans say: "Correction/repair (doing good) for them (is) best, and if you mix/mingle/associate with them, so (they are) your brothers, and God knows the corrupting from the correcting/repairing, and if God wanted/willed, He would have caused burden/hardship to you, that God (is) glorious/mighty,wise/judicious. | upon this life and the Hereafter. And they ask you about the orphans: say, "Bringing them up as righteous persons is the best you can do for them. If you mix their property with yours, you shall treat them as family members." GOD knows the righteous and the wicked. Had GOD willed, He could have imposed harsher rules upon you. GOD is ALmighty, Most Wise. | (Their bearings) on this life and the Hereafter. They ask thee concerning orphans. Say: "The best thing to do is what is for their good; if ye mix their affairs with yours, they are your brethren; but Allah knows the man who means mischief from the man who means good. And if Allah had wished, He could have put you into difficulties: He is indeed Exalted in Power, Wise." | ||||
| 221. * | ولاتنكحوا المشركات حتى يؤمن ولامة مؤمنة خير من مشركة ولو اعجبتكم ولاتنكحوا المشركين حتى يؤمنوا ولعبد مؤمن خير من مشرك ولو اعجبكم اولئك يدعون الى النار والله يدعو الى الجنة والمغفرة باذنه ويبين اياته للناس لعلهم يتذكرون | wlatnkHwa alm$rkat Hti yWmn wlam+ mWmn+ Kyr mn m$rk+ wlw a`jbtkm wlatnkHwa alm$rkyn Hti yWmnwa wl`bd mWmn Kyr mn m$rk wlw a`jbkm awlYk yd`wn ali alnar wallh yd`w ali aljn+ walmGfr+ baXnh wybyn ayath llnas l`lhm ytXkrwn | And do not marry the takers of partners (with God) (F) until they believe, and an owned believing female slave (E) (is) better from (than) a taker of partners (with God) (F), and (even) if she pleased/marveled you. And do not marry the takers of partners (with God) (M) until they believe, and a believing slave (M/E) (is) better from a taker of partners (with God) (M), and (even) if he pleased/marveled you, those call to the fire, and God calls to the Paradise, and the forgiveness with His will, and He clarifies His signs/verses/evidences to the people, maybe they mention/remember. | Do not marry idolatresses unless they believe; a believing woman is better than an idolatress, even if you like her. Nor shall you give your daughters in marriage to idolatrous men, unless they believe. A believing man is better than an idolater, even if you like him. These invite to Hell, while GOD invites to Paradise and forgiveness, as He wills. He clarifies His revelations for the people, that they may take heed. | Do not marry unbelieving women (idolaters), until they believe: A slave woman who believes is better than an unbelieving woman, even though she allures you. Nor marry (your girls) to unbelievers until they believe: A man slave who believes is better than an unbeliever, even though he allures you. Unbelievers do (but) beckon you to the Fire. But Allah beckons by His Grace to the Garden (of bliss) and forgiveness, and makes His Signs clear to mankind: That they may celebrate His praise. | ||||
| 222. * | ويسألونك عن المحيض قل هو اذى فاعتزلوا النساء في المحيض ولاتقربوهن حتى يطهرن فاذا تطهرن فاتوهن من حيث امركم الله ان الله يحب التوابين ويحب المتطهرين | wysAlwnk `n almHyD ql hw aXi fa`tzlwa alnsa' fy almHyD wlatqrbwhn Hti yThrn faXa tThrn fatwhn mn Hyx amrkm allh an allh yHb altwabyn wyHb almtThryn | And they ask/question you about the menstruation, say: "It is mild harm, so separate/withdraw the women in the menstruation, and do not approach them (F) until they be cleaned/purified, so if they became cleaned/purified, so come to them (F), from where/when God ordered you, that God loves/likes the repentant, and He loves/likes the pure/clean. | They ask you about menstruation: say, "It is harmful; you shall avoid sexual intercourse with the women during menstruation; do not approach them until they are rid of it. Once they are rid of it, you may have intercourse with them in the manner designed by GOD. GOD loves the repenters, and He loves those who are clean." | They ask thee concerning women's courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by Allah. For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean. | ||||
| 223. * | نساؤكم حرث لكم فاتوا حرثكم انى شئتم وقدموا لانفسكم واتقوا الله واعلموا انكم ملاقوه وبشر المؤمنين | nsaWkm Hrx lkm fatwa Hrxkm ani $Ytm wqdmwa lanfskm watqwa allh wa`lmwa ankm mlaqwh wb$r almWmnyn | Your women (are) a cultivation/plantation to you, so come (to) your cultivation/plantation when you wanted/willed, and present/advance to yourselves, and fear and obey God and know that you are meeting Him, and announce good news (to) the believers. | Your women are the bearers of your seed. Thus, you may enjoy this privilege however you like, so long as you maintain righteousness. You shall observe GOD, and know that you will meet Him. Give good news to the believers. | Your wives are as a tilth unto you; so approach your tilth when or how ye will; but do some good act for your souls beforehand; and fear Allah. And know that ye are to meet Him (in the Hereafter), and give (these) good tidings to those who believe. | ||||
| 224. * | ولاتجعلوا الله عرضة لايمانكم ان تبروا وتتقوا وتصلحوا بين الناس والله سميع عليم | wlatj`lwa allh `rD+ laymankm an tbrwa wttqwa wtSlHwa byn alnas wallh smy` `lym | And do not make God a subject/target to your oaths that you be righteous and fear and obey (God) and correct/reconciliate between the people, and God (is) hearing/listening, knowledgeable. | Do not subject GOD's name to your casual swearing, that you may appear righteous, pious, or to attain credibility among the people. GOD is Hearer, Knower. | And make not Allah's (name) an excuse in your oaths against doing good, or acting rightly, or making peace between persons; for Allah is One Who heareth and knoweth all things. | ||||
| 225. * | لايؤاخذكم الله باللغو في ايمانكم ولكن يؤاخذكم بما كسبت قلوبكم والله غفور حليم | layWaKXkm allh ballGw fy aymankm wlkn yWaKXkm bma ksbt qlwbkm wallh Gfwr Hlym | God does not punish you with (for) nonsense/senseless talk in your oaths, and but He punishes you with (for) what your hearts/minds earned, and God (is) forgiving, clement. | GOD does not hold you responsible for the mere utterance of oaths; He holds you responsible for your innermost intentions. GOD is Forgiver, Clement. | Allah will not call you to account for thoughtlessness in your oaths, but for the intention in your hearts; and He is Oft-forgiving, Most Forbearing. | ||||
| 226. * | للذين يؤلون من نسائهم تربص اربعة اشهر فان فاؤوا فان الله غفور رحيم | llXyn yWlwn mn nsaYhm trbS arb`+ a$hr fan faWwa fan allh Gfwr rHym | For those who swear away from their women (wives), waiting four months, so if they returned, so that God (is) forgiving, most merciful. | Those who intend to divorce their wives shall wait four months (cooling off); if they change their minds and reconcile, then GOD is Forgiver, Merciful. | For those who take an oath for abstention from their wives, a waiting for four months is ordained; if then they return, Allah is Oft-forgiving, Most Merciful. | ||||
| 227. * | وان عزموا الطلاق فان الله سميع عليم | wan `zmwa alTlaq fan allh smy` `lym | And if they decided/determined the divorce, (so) then God (is) hearing/listening knowledgeable. | If they go through with the divorce, then GOD is Hearer, Knower. | But if their intention is firm for divorce, Allah heareth and knoweth all things. | ||||
| 228. * | والمطلقات يتربصن بانفسهن ثلاثة قروء ولايحل لهن ان يكتمن ماخلق الله في ارحامهن ان كن يؤمن بالله واليوم الاخر وبعولتهن احق بردهن في ذلك ان ارادوا اصلاحا ولهن مثل الذي عليهن بالمعروف وللرجال عليهن درجة والله عزيز حكيم | walmTlqat ytrbSn banfshn xlax+ qrw' wlayHl lhn an yktmn maKlq allh fy arHamhn an kn yWmn ballh walywm alaKr wb`wlthn aHq brdhn fy Xlk an aradwa aSlaHa wlhn mxl alXy `lyhn balm`rwf wllrjal `lyhn drj+ wallh `zyz Hkym | And the divorced (F) wait with themselves (F) three menstrual cycles, and (it is) not permitted/allowed to them (F) that they (F) hide/conceal what God created in their (F) wombs/uteruses, if they (F) were believing with God, and the Day the Last/Resurrection Day, and their husbands/spouses (are) more worthy/deserving with returning them, in that if they wanted/intended a reconciliation. And for them (F) similar/equal what (is) on them (F) with the kindness/generosity, and to the men a step/stage/grade on them (F), and God (is) glorious/mighty, wise/judicious. | The divorced women shall wait three menstruations (before marrying another man). It is not lawful for them to conceal what GOD creates in their wombs, if they believe in GOD and the Last Day. (In case of pregnancy,) the husband's wishes shall supersede the wife's wishes, if he wants to remarry her. The women have rights, as well as obligations, equitably. Thus, the man's wishes prevail (in case of pregnancy). GOD is Almighty, Most Wise. | Divorced women shall wait concerning themselves for three monthly periods. Nor is it lawful for them to hide what Allah Hath created in their wombs, if they have faith in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And women shall have rights similar to the rights against them, according to what is equitable; but men have a degree (of advantage) over them. And Allah is Exalted in Power, Wise. | ||||
| 229. * | الطلاق مرتان فامساك بمعروف او تسريح باحسان ولايحل لكم ان تاخذوا مما اتيتموهن شيئا الا ان يخافا الا يقيما حدود الله فان خفتم الا يقيما حدود الله فلا جناح عليهما فيما افتدت به تلك حدود الله فلا تعتدوها ومن يتعد حدود الله فاؤلئك هم الظالمون | alTlaq mrtan famsak bm`rwf aw tsryH baHsan wlayHl lkm an taKXwa mma atytmwhn $yYa ala an yKafa ala yqyma Hdwd allh fan Kftm ala yqyma Hdwd allh fla jnaH `lyhma fyma aftdt bh tlk Hdwd allh fla t`tdwha wmn yt`d Hdwd allh faWlYk hm alZalmwn | The divorce (is) two times/twice, so holding/clinging/refraining (the marriage) with kindness/generosity or divorcing/releasing with goodness, and (it is) not permitted/allowed that you (M) to take/receive from what you gave them (F) a thing, except that they (B) fear that (they) do not take care of (B) God's limits/boundaries, so if you feared (that they) do not take care of (B) God's limits/boundaries, so no offense/sin on them (B) in what she ransomed/compensated with it. Those are God's limits/boundaries, so do not transgress/violate it, and who transgresses/violates God's limits/boundaries, so those are, they are the unjust/oppressive. | Divorce may be retracted twice. The divorced woman shall be allowed to live in the same home amicably, or leave it amicably. It is not lawful for the husband to take back anything he had given her. However, the couple may fear that they may transgress GOD's law. If there is fear that they may transgress GOD's law, they commit no error if the wife willingly gives back whatever she chooses. These are GOD's laws; do not transgress them. Those who transgress GOD's laws are the unjust. | A divorce is only permissible twice: after that, the parties should either hold Together on equitable terms, or separate with kindness. It is not lawful for you, (Men), to take back any of your gifts (from your wives), except when both parties fear that they would be unable to keep the limits ordained by Allah. If ye (judges) do indeed fear that they would be unable to keep the limits ordained by Allah, there is no blame on either of them if she give something for her freedom. These are the limits ordained by Allah. so do not transgress them if any do transgress the limits ordained by Allah, such persons wrong (Themselves as well as others). | ||||
| 230. * | فان طلقها فلا تحل له من بعد حتى تنكح زوجا غيره فان طلقها فلا جناح عليهما ان يتراجعا ان ظنا ان يقيما حدود الله وتلك حدود الله يبينها لقوم يعلمون | fan Tlqha fla tHl lh mn b`d Hti tnkH zwja Gyrh fan Tlqha fla jnaH `lyhma an ytraj`a an Zna an yqyma Hdwd allh wtlk Hdwd allh ybynha lqwm y`lmwn | So if he divorced her, so she does not become permitted/allowed to him from after, until she marries a husband/spouse other than him, so if he (the second husband) divorced her, so no offense/guilt/sin on them (B) that they (B) return to each other if they (B) assumed/supposed (B) that they (B) (would) keep up God's limits/boundaries, and these are God's limits/boundaries He clarifies/explains it to a nation knowing. | If he divorces her (for the third time), it is unlawful for him to remarry her, unless she marries another man, then he divorces her. The first husband can then remarry her, so long as they observe GOD's laws. These are GOD's laws; He explains them for people who know. | So if a husband divorces his wife (irrevocably), He cannot, after that, re-marry her until after she has married another husband and He has divorced her. In that case there is no blame on either of them if they re-unite, provided they feel that they can keep the limits ordained by Allah. Such are the limits ordained by Allah, which He makes plain to those who understand. | ||||
| 231. * | واذا طلقتم النساء فبلغن اجلهن فامسكوهن بمعروف او سرحوهن بمعروف ولاتمسكوهن ضرارا لتعتدوا ومن يفعل ذلك فقد ظلم نفسه ولاتتخذوا ايات الله هزوا واذكروا نعمة الله عليكم وماانزل عليكم من الكتاب والحكمة يعظكم به واتقوا الله واعلموا ان الله بكل شئ عليم | waXa Tlqtm alnsa' fblGn ajlhn famskwhn bm`rwf aw srHwhn bm`rwf wlatmskwhn Drara lt`tdwa wmn yf`l Xlk fqd Zlm nfsh wlattKXwa ayat allh hzwa waXkrwa n`m+ allh `lykm wmaanzl `lykm mn alktab walHkm+ y`Zkm bh watqwa allh wa`lmwa an allh bkl $Y `lym | And if you divorced the women, so they reached their term/time, so hold/grasp them (F) with kindness/generosity or divorce/release them (F) with kindness/generosity, and do not hold/grasp them (F) harming to transgress/violate, and who makes/does that, so he had caused injustice/oppression (to) himself. And do not take God's verses/evidences mockingly, and mention/remember God's blessing on you, and what He descended on you from The Book and the wisdom, He advises/warns you with it, and fear and obey God, and know that God (is) with every thing knowledgeable. | If you divorce the women, once they fulfill their interim (three menstruations), you shall allow them to live in the same home amicably, or let them leave amicably. Do not force them to stay against their will, as a revenge. Anyone who does this wrongs his own soul. Do not take GOD's revelations in vain. Remember GOD's blessings upon you, and that He sent down to you the scripture and wisdom to enlighten you. You shall observe GOD, and know that GOD is aware of all things. | When ye divorce women, and they fulfil the term of their ('Iddat), either take them back on equitable terms or set them free on equitable terms; but do not take them back to injure them, (or) to take undue advantage; if any one does that; He wrongs his own soul. Do not treat Allah's Signs as a jest, but solemnly rehearse Allah's favours on you, and the fact that He sent down to you the Book and Wisdom, for your instruction. And fear Allah, and know that Allah is well acquainted with all things. | ||||
| 232. * | واذا طلقتم النساء فبلغن اجلهن فلا تعضلوهن ان ينكحن ازواجهن اذا تراضوا بينهم بالمعروف ذلك يوعظ به من كان منكم يؤمن بالله واليوم الاخر ذلكم ازكى لكم واطهر والله يعلم وانتم لاتعلمون | waXa Tlqtm alnsa' fblGn ajlhn fla t`Dlwhn an ynkHn azwajhn aXa traDwa bynhm balm`rwf Xlk yw`Z bh mn kan mnkm yWmn ballh walywm alaKr Xlkm azki lkm waThr wallh y`lm wantm lat`lmwn | And if you divorced the women, so they reached their term/time, so do not confine/prevent/oppress them (F) that they marry their husbands/spouses, if they mutually agreed/accepted between them with the kindness/generosity, that is being advised/warned with it who was from you believing with God and the Day the Last/Resurrection Day, (and) that (is) more correct/commendable to you, and purer,and God knows and you do not know. | If you divorce the women, once they fulfill their interim, do not prevent them from remarrying their husbands, if they reconcile amicably. This shall be heeded by those among you who believe in GOD and the Last Day. This is purer for you, and more righteous. GOD knows, while you do not know. | When ye divorce women, and they fulfil the term of their ('Iddat), do not prevent them from marrying their (former) husbands, if they mutually agree on equitable terms. This instruction is for all amongst you, who believe in Allah and the Last Day. That is (the course Making for) most virtue and purity amongst you and Allah knows, and ye know not. | ||||
| 233. * | والوالدات يرضعن اولادهن حولين كاملين لمن اراد ان يتم الرضاعة وعلى المولود له رزقهن وكسوتهن بالمعروف لاتكلف نفس الا وسعها لاتضار والدة بولدها ولامولود له بولده وعلى الوارث مثل ذلك فان ارادا فصالا عن تراض منهما وتشاور فلا جناح عليهما وان اردتم ان تسترضعوا اولادكم فلا جناح علكيم اذا سلمتم مااتيتم بالمعروف واتقوا الله واعلموا ان الله بما تعملون بصير | walwaldat yrD`n awladhn Hwlyn kamlyn lmn arad an ytm alrDa`+ w`li almwlwd lh rzqhn wkswthn balm`rwf latklf nfs ala ws`ha latDar wald+ bwldha wlamwlwd lh bwldh w`li alwarx mxl Xlk fan arada fSala `n traD mnhma wt$awr fla jnaH `lyhma wan ardtm an tstrD`wa awladkm fla jnaH `lkym aXa slmtm maatytm balm`rwf watqwa allh wa`lmwa an allh bma t`mlwn bSyr | And the mothers breast feed their children two years complete, to who wanted/intended that (to) complete the lactation/breast feeding period, and on the born to him/father, (is the responsibility of) their provision (F) and their dressing/clothing (F) with the kindness/generosity, (that) no self be burdened/imposed upon except its endurance/capacity, no mother (is) to be harmed with her child, and nor a born to him/father (be harmed) with his child. And on the heir/inharitant similar/equal (to) that, so if they (B) wanted separation (weaning) on acceptance/approval from them (B), and discussion/consultation, so no offense/guilt/sin on them (B), and if you willed/wanted that to seek a wet nurse/breast feeder (for) your children, so no offense/guilt/sin on you if you handed/delivered over what you gave with the kindness/generosity, and fear and obey God, and know that God (is) with what you make/do seeing/knowing/understanding. | Divorced mothers shall nurse their infants two full years, if the father so wishes. The father shall provide the mother's food and clothing equitably. No one shall be burdened beyond his ability. No mother shall be harmed on account of her infant, nor shall the father be harmed because of his infant. (If the father dies), his inheritor shall assume these responsibilities. If the infant's parents mutually agree to part, after due consultation, they commit no error by doing so. You commit no error by hiring nursing mothers, so long as you pay them equitably. You shall observe GOD, and know that GOD is Seer of everything you do. | The mothers shall give such to their offspring for two whole years, if the father desires to complete the term. But he shall bear the cost of their food and clothing on equitable terms. No soul shall have a burden laid on it greater than it can bear. No mother shall be Treated unfairly on account of her child. Nor father on account of his child, an heir shall be chargeable in the same way. If they both decide on weaning, by mutual consent, and after due consultation, there is no blame on them. If ye decide on a foster-mother for your offspring, there is no blame on you, provided ye pay (the mother) what ye offered, on equitable terms. But fear Allah and know that Allah sees well what ye do. | ||||
| 234. * | والذين يتوفون منكم ويذرون ازواجا يتربصن بانفسهن اربعة اشهر وعشرا فاذا بلغن اجلهن فلا جناح عليكم فيما فعلن في انفسهن بالمعروف والله بما تعملون خبير | walXyn ytwfwn mnkm wyXrwn azwaja ytrbSn banfshn arb`+ a$hr w`$ra faXa blGn ajlhn fla jnaH `lykm fyma f`ln fy anfshn balm`rwf wallh bma t`mlwn Kbyr | And those who are made to die from you, and they leave spouses/wives, they (the wives) wait (F) with themselves four months, and ten (days), so if they (F) reached their time/term, so no offense/guilt/sin on you in what they (F) made/did in (with) themselves with the kindness/generosity, and God (is) with what youmake/do expert/experienced. | Those who die and leave wives, their widows shall wait four months and ten days (before they remarry). Once they fulfill their interim, you commit no error by letting them do whatever righteous matters they wish to do. GOD is fully Cognizant of everything you do. | If any of you die and leave widows behind, they shall wait concerning themselves four months and ten days: When they have fulfilled their term, there is no blame on you if they dispose of themselves in a just and reasonable manner. And Allah is well acquainted with what ye do. | ||||
| 235. * | ولاجناح عليكم فيما عرضتم به من خطبة النساء او اكننتم في انفسكم علم الله انكم ستذكرونهن ولكن لاتواعدوهن سرا الا ان تقولوا قولا معروفا ولاتعزموا عقدة النكاح حتى يبلغ الكتاب اجله واعلموا ان الله يعلم مافي انفسكم فاحذروه واعلموا ان الله غفور حليم | wlajnaH `lykm fyma `rDtm bh mn KTb+ alnsa' aw aknntm fy anfskm `lm allh ankm stXkrwnhn wlkn latwa`dwhn sra ala an tqwlwa qwla m`rwfa wlat`zmwa `qd+ alnkaH Hti yblG alktab ajlh wa`lmwa an allh y`lm mafy anfskm faHXrwh wa`lmwa an allh Gfwr Hlym | And no offense/guilt/sin (is) on you, in what you displayed/exhibited with it, from the women (in) request for marriage/engagement or you concealed/hid in yourselves, God knew that you will mention/remember them (F), and but do not make appointments with them (F) secretly, except that to say a good opinion and belief, and do not decide/determine the marriage knot/contract (consummate the marriage) until The Book reaches its known time/term (takes effect), and know that God knows what is in yourselves, so be warned/cautious of Him, and know that God (is) forgiving clement. | You commit no sin by announcing your engagement to the women, or keeping it secret. GOD knows that you will think about them. Do not meet them secretly, unless you have something righteous to discuss. Do not consummate the marriage until their interim is fulfilled. You should know that GOD knows your innermost thoughts, and observe Him. You should know that GOD is Forgiver, Clement. | There is no blame on you if ye make an offer of betrothal or hold it in your hearts. Allah knows that ye cherish them in your hearts: But do not make a secret contract with them except in terms Honourable, nor resolve on the tie of marriage till the term prescribed is fulfilled. And know that Allah Knoweth what is in your hearts, and take heed of Him; and know that Allah is Oft-forgiving, Most Forbearing. | ||||
| 236. * | لاجناح عليكم ان طلقتم النساء مالم تمسوهن او تفرضوا لهن فريضة ومتعوهن على الموسع قدره وعلى المقتر قدره متاعا بالمعروف حقا على المحسنين | lajnaH `lykm an Tlqtm alnsa' malm tmswhn aw tfrDwa lhn fryD+ wmt`whn `li almws` qdrh w`li almqtr qdrh mta`a balm`rwf Hqa `li almHsnyn | No offense/guilt/sin (is) on you if you divorced the women as long as you did not touch them (F), or specify/stipulate for them (F) a specification/stipulation (dowry), and give them (F) alimony on the enriched/rich, his capability, and on the tight/restricted (poor) his capability alimony with the kindness/generosity, dutifully/deservedly/rightfully on the good doers. | You commit no error by divorcing the women before touching them, or before setting the dowry for them. In this case, you shall compensate them - the rich as he can afford and the poor as he can afford - an equitable compensation. This is a duty upon the righteous. | There is no blame on you if ye divorce women before consummation or the fixation of their dower; but bestow on them (A suitable gift), the wealthy according to his means, and the poor according to his means;--A gift of a reasonable amount is due from those who wish to do the right thing. | ||||
| 237. * | وان طلقتموهن من قبل ان تمسوهن وقد فرضتم لهن فريضة فنصف مافرضتم الا ان يعفون او يعفو الذي بيده عقدة النكاح وان تعفوا اقرب للتقوى ولاتنسوا الفضل بينكم ان الله بما تعملون بصير | wan Tlqtmwhn mn qbl an tmswhn wqd frDtm lhn fryD+ fnSf mafrDtm ala an y`fwn aw y`fw alXy bydh `qd+ alnkaH wan t`fwa aqrb lltqwi wlatnswa alfDl bynkm an allh bma t`mlwn bSyr | And if you divorced them (F) from before that you touch them, and you (had) specified/stipulated to them (F) a specification/stipulation (dowry), so half (of) what you specified/stipulated, except that they (F) forgive/pardon, or the one who (has) with (in) his hand the marriage contract forgives/pardons, and that to forgive/pardon (is) nearer/closer to the fear and obedience of God, and do not forget the grace/favour between you, that God (is) with what you make/do seeing/knowing/understanding. | If you divorce them before touching them, but after you had set the dowry for them, the compensation shall be half the dowry, unless they voluntarily forfeit their rights, or the party responsible for causing the divorce chooses to forfeit the dowry. To forfeit is closer to righteousness. You shall maintain the amicable relations among you. GOD is Seer of everything you do. | And if ye divorce them before consummation, but after the fixation of a dower for them, then the half of the dower (Is due to them), unless they remit it or (the man's half) is remitted by him in whose hands is the marriage tie; and the remission (of the man's half) is the nearest to righteousness. And do not forget Liberality between yourselves. For Allah sees well all that ye do. | ||||
| 238. * | حافظوا على الصلوات والصلاة الوسطى وقوموا لله قانتين | HafZwa `li alSlwat walSla+ alwsTi wqwmwa llh qantyn | Observe/guard on the prayers, and the prayers the middle, and stand/call to God obeying/worshipping humbly. | You shall consistently observe the Contact Prayers, especially the middle prayer, and devote yourselves totally to GOD. | Guard strictly your (habit of) prayers, especially the Middle Prayer; and stand before Allah in a devout (frame of mind). | ||||
| 239. * | فان خفتم فرجالا او ركبانا فاذا امنتم فاذكروا الله كما علمكم مالم تكونوا تعلمون | fan Kftm frjala aw rkbana faXa amntm faXkrwa allh kma `lmkm malm tkwnwa t`lmwn | So if you feared, so walking or riding, so if you became safe/secure, so mention/remember God, as He taught you what you were not knowing. | Under unusual circumstances, you may pray while walking or riding. Once you are safe, you shall commemorate GOD as He taught you what you never knew. | If ye fear (an enemy), pray on foot, or riding, (as may be most convenient), but when ye are in security, celebrate Allah's praises in the manner He has taught you, which ye knew not (before). | ||||
| 240. * | والذين يتوفون منكم ويذرون ازواجا وصية لازواجهم متاعا الى الحول غير اخراج فان خرجن فلا جناح عليكم فيما فعلن في انفسهن من معروف والله عزيز حكيم | walXyn ytwfwn mnkm wyXrwn azwaja wSy+ lazwajhm mta`a ali alHwl Gyr aKraj fan Krjn fla jnaH `lykm fyma f`ln fy anfshn mn m`rwf wallh `zyz Hkym | And those who are made to die from you, and they leave spouses/wives, a bequest to their spouses/wives, alimony/enjoyment to the year without/not bringing out/forcing out, so if they (F) got out, so no offense/guilt/sin on you, in what they made/did in themselves (F) from kindness/known/goodness, and God (is) glorious/mighty, wise/judicious. | Those who die and leave wives, a will shall provide their wives with support for a year, provided they stay within the same household. If they leave, you commit no sin by letting them do whatever they wish, so long as righteousness is maintained. GOD is Almighty, Most Wise. | Those of you who die and leave widows should bequeath for their widows a year's maintenance and residence; but if they leave (The residence), there is no blame on you for what they do with themselves, provided it is reasonable. And Allah is Exalted in Power, Wise. | ||||
| 241. * | وللمطلقات متاع بالمعروف حقا على المتقين | wllmTlqat mta` balm`rwf Hqa `li almtqyn | And for the divorcees (F) alimony with the kindness/generosity deservedly/rightfully on the fearing and obeying (God). | The divorcees also shall be provided for, equitably. This is a duty upon the righteous. | For divorced women Maintenance (should be provided) on a reasonable (scale). This is a duty on the righteous. | ||||
| 242. * | كذلك يبين الله لكم اياته لعلكم تعقلون | kXlk ybyn allh lkm ayath l`lkm t`qlwn | Like that God clarifies to you His verses/evidences, maybe you reason/understand/ comprehend. | GOD thus explains His revelations for you, that you may understand. | Thus doth Allah Make clear His Signs to you: In order that ye may understand. | ||||
| 243. * | الم تر الى الذين خرجوا من ديارهم وهم الوف حذر الموت فقال لهم الله موتوا ثم احياهم ان الله لذو فضل على الناس ولكن اكثر الناس لايشكرون | alm tr ali alXyn Krjwa mn dyarhm whm alwf HXr almwt fqal lhm allh mwtwa xm aHyahm an allh lXw fDl `li alnas wlkn akxr alnas lay$krwn | Do you not see/understand to those who got out from their homes/countries/tribes/places, and they are thousands, fearing/cautioning the death, so God said to them: "Die." Then He revived them. That God (is owner) of grace/favour/blessing on the people, and but most of the people do not thank/be grateful. | Have you noted those who fled their homes - though they were in the thousands - fearing death? GOD said to them, "Die," then revived them. GOD showers His grace upon the people, but most people are unappreciative. | Didst thou not Turn by vision to those who abandoned their homes, though they were thousands (In number), for fear of death? Allah said to them: "Die": Then He restored them to life. For Allah is full of bounty to mankind, but Most of them are ungrateful. | ||||
| 244. * | وقاتلوا في سبيل الله واعلموا ان الله سميع عليم | wqatlwa fy sbyl allh wa`lmwa an allh smy` `lym | And fight/kill in God's way/road/sake, and know that God (is) hearing/listening, knowledgeable. | You shall fight in the cause of GOD, and know that GOD is Hearer, Knower. | Then fight in the cause of Allah, and know that Allah Heareth and knoweth all things. | ||||
| 245. * | من ذا الذي يقرض الله قرضا حسنا فيضاعفه له اضعافا كثيرة والله يقبض ويبسط واليه ترجعون | mn Xa alXy yqrD allh qrDa Hsna fyDa`fh lh aD`afa kxyr+ wallh yqbD wybsT walyh trj`wn | Who (is) that who lends/advances God a good loan/advance, so He (God) doubles/multiplies it for him many doubles/multiples, and God holds/tightens and spreads/widens, and to Him you are being returned. | Who would lend GOD a loan of righteousness, to have it repaid to them multiplied manifold? GOD is the One who provides and withholds, and to Him you will be returned. | Who is he that will loan to Allah a beautiful loan, which Allah will double unto his credit and multiply many times? It is Allah that giveth (you) Want or plenty, and to Him shall be your return. | ||||
| 246. * | الم تر الى الملإ من بني اسرائيل من بعد موسى اذ قالوا لنبي لهم ابعث لنا ملكا نقاتل في سبيل الله قال هل عسيتم ان كتب عليكم القتال الا تقاتلوا قالوا ومالنا الا نقاتل في سبيل الله وقد اخرجنا من ديارنا وابنائنا فلما كتب عليهم القتال تولوا الا قليلا منهم والله عليم بالظالمين | alm tr ali almlI mn bny asraYyl mn b`d mwsi aX qalwa lnby lhm ab`x lna mlka nqatl fy sbyl allh qal hl `sytm an ktb `lykm alqtal ala tqatlwa qalwa wmalna ala nqatl fy sbyl allh wqd aKrjna mn dyarna wabnaYna flma ktb `lyhm alqtal twlwa ala qlyla mnhm wallh `lym balZalmyn | Do you not see/understand to the nobles/assembly from Israel's sons and daughters from after Moses, when they said to a prophet to them: "Send to us a king, we will fight/kill in God's way/road/sake." He said: "Did you maybe hope if the fighting/killing (is) written/dictated/ordered on you, that you do not fight/kill?"They said: "And why not for us (that) we not fight/kill in God's way/road/sake, and we had been brought out/forced from our homes/countries/tribes and our sons." So when the fighting/killing was written/dictated/ordered on them they turned away, except little/few from them, and God (is) knowledgeable with the unjust. | Have you noted the leaders of Israel after Moses? They said to their prophet, "If you appoint a king to lead us, we will fight in the cause of GOD." He said, "Is it your intention that, if fighting is decreed for you, you will not fight?" They said, "Why should we not fight in the cause of GOD, when we have been deprived of our homes, and our children?" Yet, when fighting was decreed for them, they turned away, except a few. GOD is aware of the transgressors. | Hast thou not Turned thy vision to the Chiefs of the Children of Israel after (the time of) Moses? they said to a prophet (That was) among them: "Appoint for us a king, that we May fight in the cause of Allah." He said: "Is it not possible, if ye were commanded to fight, that that ye will not fight?" They said: "How could we refuse to fight in the cause of Allah, seeing that we were turned out of our homes and our families?" but when they were commanded to fight, they turned back, except a small band among them. But Allah Has full knowledge of those who do wrong. | ||||
| 247. * | وقال لهم نبيهم ان الله قد بعث لكم طالوت ملكا قالوا انى يكون له الملك علينا ونحن احق بالملك منه ولم يؤت سعة من المال قال ان الله اصطفاه عليكم وزاده بسطة في العلم والجسم والله يؤتي ملكه من يشاء والله واسع عليم | wqal lhm nbyhm an allh qd b`x lkm Talwt mlka qalwa ani ykwn lh almlk `lyna wnHn aHq balmlk mnh wlm yWt s`+ mn almal qal an allh aSTfah `lykm wzadh bsT+ fy al`lm waljsm wallh yWty mlkh mn y$a' wallh was` `lym | And their prophet said to them: "That God had sent for you Saul/Taloot (as a) king". They said: "How is the ownership/kingdom to him over us and we are more worthy/deserving with the ownership/kingdom than him, and he was not given wealth/abundance from the property/wealth ?" He said: "That God chose/purified him over you, and increased him (in) expansion/wealth in the knowledge, and the body, and God gives His ownership/possession, (to) whom He wills/wants, and God (is) rich/spread, knowledgeable." | Their prophet said to them, "GOD has appointed Taloot (Saul) to be your king." They said, "How can he have kingship over us when we are more worthy of kingship than he; he is not even rich?" He said, "GOD has chosen him over you, and has blessed him with an abundance in knowledge and in body." GOD grants His kingship to whomever He wills. GOD is Bounteous, Omniscient. | Their Prophet said to them: "(Allah) hath appointed Talut as king over you." They said: "How can he exercise authority over us when we are better fitted than he to exercise authority, and he is not even gifted, with wealth in abundance?" He said: "(Allah) hath Chosen him above you, and hath gifted him abundantly with knowledge and bodily prowess: Allah Granteth His authority to whom He pleaseth. Allah careth for all, and He knoweth all things." | ||||
| 248. * | وقال لهم نبيهم ان اية ملكه ان ياتيكم التابوت فيه سكينة من ربكم وبقية مما ترك ال موسى وال هارون تحمله الملائكة ان في ذلك لاية لكم ان كنتم مؤمنين | wqal lhm nbyhm an ay+ mlkh an yatykm altabwt fyh skyn+ mn rbkm wbqy+ mma trk al mwsi wal harwn tHmlh almlaYk+ an fy Xlk lay+ lkm an kntm mWmnyn | And their prophet said to them: "That his ownership's/kingdom's sign/evidence (is) the box/chest,(it) comes to you, in it (is) a tranquillity/calm/satisfaction from your Lord, and a remainder from what Moses' family, and Aaron's family left. The angels carry it. That in that (is a) sign/evidence (E) to you if you were believing. | Their prophet said to them, "The sign of his kingship is that the Ark of the Covenant will be restored to you, bringing assurances from your Lord, and relics left by the people of Moses and the people of Aaron. It will be carried by the angels. This should be a convincing sign for you, if you are really believers." | And (further) their Prophet said to them: "A Sign of his authority is that there shall come to you the Ark of the covenant, with (an assurance) therein of security from your Lord, and the relics left by the family of Moses and the family of Aaron, carried by angels. In this is a symbol for you if ye indeed have faith." | ||||
| 249. * | فلما فصل طالوت بالجنود قال ان الله مبتليكم بنهر فمن شرب منه فليس مني ومن لم يطعمه فانه مني الا من اغترف غرفة بيده فشربوا منه الا قليلا منهم فلما جاوزه هو والذين امنوا معه قالوا لاطاقة لنا اليوم بجالوت وجنوده قال الذين يظنون انهم ملاقوا الله كم من فئة قليلة غلبت فئة كثيرة باذن الله والله مع الصابرين | flma fSl Talwt baljnwd qal an allh mbtlykm bnhr fmn $rb mnh flys mny wmn lm yT`mh fanh mny ala mn aGtrf Grf+ bydh f$rbwa mnh ala qlyla mnhm flma jawzh hw walXyn amnwa m`h qalwa laTaq+ lna alywm bjalwt wjnwdh qal alXyn yZnwn anhm mlaqwa allh km mn fY+ qlyl+ Glbt fY+ kxyr+ baXn allh wallh m` alSabryn | So when Saul/Taloot separated/parted with the soldiers/warriors, he said: "That God (is) testing you with a river/waterway, so who drank from it, so he is not from me, and who did not taste it, so he is from me, except who scooped a scoop, with his hand." So they drank from it, except a few from them, so when he crossed it (the river), he and those who believed with him, they said: "No power/ability/energy to us today with Goliath and his soldiers/warriors." Those who assume/suppose that they are meeting God said: "How many (times) from a little/small group defeated a group (of) many with God's will?" And God (is) with the patient/enduring. | When Saul took command of the troops, he said, "GOD is putting you to the test by means of a stream. Anyone who drinks from it does not belong with me - only those who do not taste it belong with me - unless it is just a single sip." They drank from it, except a few of them. When he crossed it with those who believed, they said, "Now we lack the strength to face Goliath and his troops." Those who were conscious of meeting GOD said, "Many a small army defeated a large army by GOD's leave. GOD is with those who steadfastly persevere." | When Talut set forth with the armies, he said: "(Allah) will test you at the stream: if any drinks of its water, He goes not with my army: Only those who taste not of it go with me: A mere sip out of the hand is excused." but they all drank of it, except a few. When they crossed the river,--He and the faithful ones with him,--they said: "This day We cannot cope with Goliath and his forces." but those who were convinced that they must meet Allah, said: "How oft, by Allah's will, Hath a small force vanquished a big one? Allah is with those who steadfastly persevere." | ||||
| 250. * | ولما برزوا لجالوت وجنوده قالوا ربنا افرغ علينا صبرا وثبت اقدامنا وانصرنا على القوم الكافرين | wlma brzwa ljalwt wjnwdh qalwa rbna afrG `lyna Sbra wxbt aqdamna wanSrna `li alqwm alkafryn | And when they emerged/appeared to Goliath and his soldiers/warriors, they said: "Our Lord, pour on us patience and make our feet firm, and give us victory/aid on (over) the nation, the disbelieving." | When they faced Goliath and his troops, they prayed, "Our Lord, grant us steadfastness, strengthen our foothold, and support us against the disbelieving people." | When they advanced to meet Goliath and his forces, they prayed: "Our Lord! Pour out constancy on us and make our steps firm: Help us against those that reject faith." | ||||
| 251. * | فهزموهم باذن الله وقتل داؤود جالوت واتاه الله الملك والحكمة وعلمه مما يشاء ولولا دفع الله الناس بعضهم ببعض لفسدت الارض ولكن الله ذو فضل على العالمين | fhzmwhm baXn allh wqtl daWwd jalwt watah allh almlk walHkm+ w`lmh mma y$a' wlwla df` allh alnas b`Dhm bb`D lfsdt alarD wlkn allh Xw fDl `li al`almyn | So they defeated them with God's will, and David killed Goliath, and God gave him the ownership/kingdom and the wisdom and He taught/instructed him from what He wills/wants, and (if it) was not for God's pushing the people, some/part of them with some/part (with each other), the earth/Planet Earth would have been corrupted/disordered, and but God (is owner) of grace/favour/blessing over the creations altogether/(universes). | They defeated them by GOD's leave, and David killed Goliath. GOD gave him kingship and wisdom, and taught him as He willed. If it were not for GOD's support of some people against others, there would be chaos on earth. But GOD showers His grace upon the people. | By Allah's will they routed them; and David slew Goliath; and Allah gave him power and wisdom and taught him whatever (else) He willed. And did not Allah Check one set of people by means of another, the earth would indeed be full of mischief: But Allah is full of bounty to all the worlds. | ||||
| 252. * | تلك ايات الله نتلوها عليك بالحق وانك لمن المرسلين | tlk ayat allh ntlwha `lyk balHq wank lmn almrslyn | Those are God's signs/verses/evidences, We read/recite it on (to) you with the truth, and that you are from the messengers. | These are GOD's revelations. We recite them through you, truthfully, for you are one of the messengers. | These are the Signs of Allah. we rehearse them to thee in truth: verily Thou art one of the apostles. | ||||
| 253. * | تلك الرسل فضلنا بعضهم على بعض منهم من كلم الله ورفع بعضهم درجات واتينا عيسى ابن مريم البينات وايدناه بروح القدس ولو شاء الله مااقتتل الذين من بعدهم من بعد ماجاءتهم البينات ولكن اختلفوا فمنهم من امن ومنهم من كفر ولو شاء الله مااقتتلوا ولكن الله يفعل مايريد | tlk alrsl fDlna b`Dhm `li b`D mnhm mn klm allh wrf` b`Dhm drjat watyna `ysi abn mrym albynat waydnah brwH alqds wlw $a' allh maaqttl alXyn mn b`dhm mn b`d maja'thm albynat wlkn aKtlfwa fmnhm mn amn wmnhm mn kfr wlw $a' allh maaqttlwa wlkn allh yf`l mayryd | Those are the messengers, We preferred/favoured/blessed some/part of them over some/part, from them who spoke/conversed/talked (with) God, and He rose some/part of them steps/stages/degrees. And We gave Jesus,Mary's son, the evidences, and We supported him with the Holy/Sanctimonious Soul/Spirit, and if God wanted/willed, those from after them would not (have) fought/killed each other from after the evidences came to them, and but they differed/disagreed/disputed, so from them who believed, and from them who disbelieved, and if God willed/wanted, they would not (have) fought/killed each other, and but God does/makes what Hewants/wills/intends. | These messengers; we blessed some of them more than others. For example, GOD spoke to one, and we raised some of them to higher ranks. And we gave Jesus, son of Mary, profound miracles and supported him with the Holy Spirit. Had GOD willed, their followers would not have fought with each other, after the clear proofs had come to them. Instead, they disputed among themselves; some of them believed, and some disbelieved. Had GOD willed, they would not have fought. Everything is in accordance with GOD's will. | Those apostles We endowed with gifts, some above others: To one of them Allah spoke; others He raised to degrees (of honour); to Jesus the son of Mary We gave clear (Signs), and strengthened him with the holy spirit. If Allah had so willed, succeeding generations would not have fought among each other, after clear (Signs) had come to them, but they (chose) to wrangle, some believing and others rejecting. If Allah had so willed, they would not have fought each other; but Allah Fulfilleth His plan. | ||||
| 254. * | ياايها الذين امنوا انفقوا ممارزقناكم من قبل ان ياتي يوم لابيع فيه ولاخلة ولاشفاعة والكافرون هم الظالمون | yaayha alXyn amnwa anfqwa mmarzqnakm mn qbl an yaty ywm laby` fyh wlaKl+ wla$fa`+ walkafrwn hm alZalmwn | You, you those who believed, spend from what We provided for you from before that a day comes, (there is) no selling/trading in it and nor faithful/close friendship, and nor mediation, and the disbelievers, they are the unjust/oppressive. | O you who believe, you shall give to charity from the provisions we have given to you, before a day comes where there is no trade, no nepotism, and no intercession. The disbelievers are the unjust. | O ye who believe! Spend out of (the bounties) We have provided for you, before the Day comes when no bargaining (Will avail), nor friendship nor intercession. Those who reject Faith they are the wrong-doers. | ||||
| 255. * | الله لااله الا هوالحي القيوم لاتاخذه سنة ولانوم له مافي السماوات ومافي الارض من ذا الذي يشفع عنده الا باذنه يعلم مابين ايديهم وماخلفهم ولايحيطون بشئ من علمه الا بما شاء وسع كرسيه السماوات والارض ولايؤوده حفظهما وهو العلي العظيم | allh laalh ala hwalHy alqywm lataKXh sn+ wlanwm lh mafy alsmawat wmafy alarD mn Xa alXy y$f` `ndh ala baXnh y`lm mabyn aydyhm wmaKlfhm wlayHyTwn b$Y mn `lmh ala bma $a' ws` krsyh alsmawat walarD wlayWwdh HfZhma whw al`ly al`Zym | God, no God except He, the live/alive, the of no beginning and self sufficient, no drowsiness/slumber,and nor sleep takes Him, for Him what (is) in the skies/space and what (is) in the earth/Planet Earth. Who (is) that who mediates at Him, except with His permission ? He knows what (is) between their hands and what (is) behind them, and they do not comprehend/envelope with a thing from His knowledge, except with what He wills/wants. His throne/knowledge extended/contained/enriched the skies/space and the earth/Planet Earth, and (it) does not tire/burden Him their (B)'s protection/observation, and He (is) the high/dignified, the great. | GOD: there is no other god besides Him, the Living, the Eternal. Never a moment of unawareness or slumber overtakes Him. To Him belongs everything in the heavens and everything on earth. Who could intercede with Him, except in accordance with His will? He knows their past, and their future. No one attains any knowledge, except as He wills. His dominion encompasses the heavens and the earth, and ruling them never burdens Him. He is the Most High, the Great. | Allah. There is no god but He,--the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory). | ||||
| 256. * | لااكراه في الدين قد تبين الرشد من الغي فمن يكفر بالطاغوت ويؤمن بالله فقد استمسك بالعروة الوثقى لاانفصام لها والله سميع عليم | laakrah fy aldyn qd tbyn alr$d mn alGy fmn ykfr balTaGwt wyWmn ballh fqd astmsk bal`rw+ alwxqi laanfSam lha wallh smy` `lym | No compulsion/force in the religion, the correct/right had been clarified, from the misguidance/failure, so who disbelieves with the devil/every thing worshipped other than God and believes with God, so he had held fast/clung to with the tie/handle, the tight/affirmed, no breaking/cutting to it, and God (is) hearing/listening, knowledgeable. | There shall be no compulsion in religion: the right way is now distinct from the wrong way. Anyone who denounces the devil and believes in GOD has grasped the strongest bond; one that never breaks. GOD is Hearer, Omniscient. | Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things. | ||||
| 257. * | الله ولي الذين امنوا يخرجهم من الظلمات الى النور والذين كفروا اولياؤهم الطاغوت يخرجونهم من النور الى الظلمات اولئك اصحاب النار هم فيها خالدون | allh wly alXyn amnwa yKrjhm mn alZlmat ali alnwr walXyn kfrwa awlyaWhm alTaGwt yKrjwnhm mn alnwr ali alZlmat awlYk aSHab alnar hm fyha Kaldwn | God (is) guardian/patron (of) those who believed, He brings them out from the darknesses to the light, and those who disbelieved, their guardian/patron (is) the devil/every thing worshipped other than God they bring them out from the light to the darknesses, those are the fire's owners/company, they are in it immortally/eternally. | GOD is Lord of those who believe; He leads them out of darkness into the light. As for those who disbelieve, their lords are their idols; they lead them out of the light into darkness - these will be the dwellers of Hell; they abide in it forever. | Allah is the Protector of those who have faith: from the depths of darkness He will lead them forth into light. Of those who reject faith the patrons are the evil ones: from light they will lead them forth into the depths of darkness. They will be companions of the fire, to dwell therein (For ever). | ||||
| 258. * | الم تر الى الذي حاج ابراهيم في ربه ان اتاه الله الملك اذ قال ابراهيم ربي الذي يحيي ويميت قال انا احيي واميت قال ابراهيم فان الله ياتي بالشمس من المشرق فات بها من المغرب فبهت الذي كفر والله لايهدي القوم الظالمين | alm tr ali alXy Haj abrahym fy rbh an atah allh almlk aX qal abrahym rby alXy yHyy wymyt qal ana aHyy wamyt qal abrahym fan allh yaty bal$ms mn alm$rq fat bha mn almGrb fbht alXy kfr wallh layhdy alqwm alZalmyn | Did you not see/understand to who quarreled/argued/disputed (with) Abraham in his Lord, that God gave him the ownership/kingdom, when Abraham said: "My Lord, (is) who revives/makes alive and makes die." He said: "I revive/make alive and I make die." Abraham said: "So then God comes with the sun from the east, so come with it from the west." So who disbelieved was astonished/confused, and God does not guide the nation the unjust/oppressive. | Have you noted the one who argued with Abraham about his Lord, though GOD had given him kingship? Abraham said, "My Lord grants life and death." He said, "I grant life and death." Abraham said, "GOD brings the sun from the east, can you bring it from the west?" The disbeliever was stumped. GOD does not guide the wicked. | Hast thou not Turned thy vision to one who disputed with Abraham About his Lord, because Allah had granted him power? Abraham said: "My Lord is He Who Giveth life and death." He said: "I give life and death". Said Abraham: "But it is Allah that causeth the sun to rise from the east: Do thou then cause him to rise from the West." Thus was he confounded who (in arrogance) rejected faith. Nor doth Allah Give guidance to a people unjust. | ||||
| 259. * | او كالذي مر على قرية وهي خاوية على عروشها قال انى يحيي هذه الله بعد موتها فاماته الله مئة عام ثم بعثه قال كم لبثت قال لبثت يوما او بعض يوم قال بل لبثت مئة عام فانظر الى طعامك وشرابك لم يتسنه وانظر الى حمارك ولنجعلك اية للناس وانظر الى العظام كيف ننشزها ثم نكسوها لحما فلما تبين له قال اعلم ان الله على كل شئ قدير | aw kalXy mr `li qry+ why Kawy+ `li `rw$ha qal ani yHyy hXh allh b`d mwtha famath allh mY+ `am xm b`xh qal km lbxt qal lbxt ywma aw b`D ywm qal bl lbxt mY+ `am fanZr ali T`amk w$rabk lm ytsnh wanZr ali Hmark wlnj`lk ay+ llnas wanZr ali al`Zam kyf nn$zha xm nkswha lHma flma tbyn lh qal a`lm an allh `li kl $Y qdyr | Or like who passed on (by a) village/urban city and it is destroyed/empty on its ceilings/structures.He Said: "How God revives/makes alive this, after its death/ lifelessness?" So God made him die one hundred years, then He revived/resurrected him. He said: "How many/much did you stay/wait/remain?" He said: "I stayed/waited/remained a day or some/part (of) a day." He said: "Yes/but, you stayed/waited/remained one hundred years, so look to your food and your drink, (it) did not change/rot, and look to your donkey and to make/put/manipulate you (E) (as) a sign/evidence to the people, and look to the bones, how We raise and assemble it over each other then We dress/clothe (cover it with) flesh/meat." So when (it) was clarified/explained to him, he said: "I know that God (is) on every thing powerful/capable." | Consider the one who passed by a ghost town and wondered, "How can GOD revive this after it had died?" GOD then put him to death for a hundred years, then resurrected him. He said, "How long have you stayed here?" He said, "I have been here a day, or part of the day." He said, "No! You have been here a hundred years. Yet, look at your food and drink; they did not spoil. Look at your donkey - we thus render you a lesson for the people. Now, note how we construct the bones, then cover them with flesh." When he realized what had happened, he said, "Now I know that GOD is Omnipotent." | Or (take) the similitude of one who passed by a hamlet, all in ruins to its roofs. He said: "Oh! how shall Allah bring it (ever) to life, after (this) its death?" but Allah caused him to die for a hundred years, then raised him up (again). He said: "How long didst thou tarry (thus)?" He said: (Perhaps) a day or part of a day." He said: "Nay, thou hast tarried thus a hundred years; but look at thy food and thy drink; they show no signs of age; and look at thy donkey: And that We may make of thee a sign unto the people, Look further at the bones, how We bring them together and clothe them with flesh." When this was shown clearly to him, he said: "I know that Allah hath power over all things." | ||||
| 260. * | واذ قال ابراهيم رب ارني كيف تحيي الموتى قال اولم تؤمن قال بلى ولكن ليطمئن قلبي قال فخذ اربعة من الطير فصرهن اليك ثم اجعل على كل جبل منهن جزءا ثم ادعهن ياتينك سعيا واعلم ان الله عزيز حكيم | waX qal abrahym rb arny kyf tHyy almwti qal awlm tWmn qal bli wlkn lyTmYn qlby qal fKX arb`+ mn alTyr fSrhn alyk xm aj`l `li kl jbl mnhn jz'a xm ad`hn yatynk s`ya wa`lm an allh `zyz Hkym | And when Abraham said: "My Lord, show me how you revive/make alive the deads." He said: "Did you not believe?" he said: "Yes/certainly, and but (for) my heart/mind to (be) assured/secure (E)." He (Abraham) said: "So take four from the birds, so take them (F) close to you, then put on every mountain from them (F) a part/portion, then call them (F), they come (F) (to) you fast, and know that God isglorious/mighty/powerful/dignified, wise/judicious." (NOTICE USE OF FEMININE IN THE PRECEDING VERSE) | Abraham said, "My Lord, show me how You revive the dead." He said, "Do you not believe?" He said, "Yes, but I wish to reassure my heart." He said, "Take four birds, study their marks, place a piece of each bird on top of a hill, then call them to you. They will come to you in a hurry. You should know that GOD is Almighty, Most Wise." | Behold! Abraham said: "My Lord! Show me how Thou givest life to the dead." He said: "Dost thou not then believe?" He said: "Yea! but to satisfy My own undertaking." He said: "Take four birds; Tame them to turn to thee; put a portion of them on every hill and call to them: They will come to thee (Flying) with speed. Then know that Allah is Exalted in Power, Wise." | ||||
| 261. * | مثل الذين ينفقون اموالهم في سبيل الله كمثل حبة انبتت سبع سنابل في كل سنبلة مئة حبة والله يضاعف لمن يشاء والله واسع عليم | mxl alXyn ynfqwn amwalhm fy sbyl allh kmxl Hb+ anbtt sb` snabl fy kl snbl+ mY+ Hb+ wallh yDa`f lmn y$a' wallh was` `lym | (The) example/proverb (of) those who spend their properties/wealth in God's way/sake (is) as/like (the) example/proverb of a seed/grain (that) sprouted/grew seven ears/spikes, in every ear/spike (are) one hundred grain(s)/seed(s), and God doubles/multiplies for whom He wills/wants, and God (is) rich/abundant,knowledgeable. | The example of those who spend their monies in the cause of GOD is that of a grain that produces seven spikes, with a hundred grains in each spike. GOD multiplies this manifold for whomever He wills. GOD is Bounteous, Knower. | The parable of those who spend their substance in the way of Allah is that of a grain of corn: it groweth seven ears, and each ear Hath a hundred grains. Allah giveth manifold increase to whom He pleaseth: And Allah careth for all and He knoweth all things. | ||||
| 262. * | الذين ينفقون اموالهم في سبيل الله ثم لايتبعون ماانفقوا منا ولا اذي لهم اجرهم عند ربهم ولاخوف عليهم ولاهم يحزنون | alXyn ynfqwn amwalhm fy sbyl allh xm laytb`wn maanfqwa mna wla aXy lhm ajrhm `nd rbhm wlaKwf `lyhm wlahm yHznwn | Those who spend their properties/wealths in God's way/sake, then they do not follow what they spend (by) bragging, and nor mild harm, for them (is) their reward/wage at their Lord, and no fear on them and nor they be sad/grieving. | Those who spend their money in the cause of GOD, then do not follow their charity with insult or harm, will receive their recompense from their Lord; they have nothing to fear, nor will they grieve. | Those who spend their substance in the cause of Allah, and follow not up their gifts with reminders of their generosity or with injury,--for them their reward is with their Lord: on them shall be no fear, nor shall they grieve. | ||||
| 263. * | قول معروف ومغفرة خير من صدقة يتبعها اذى والله غني حليم | qwl m`rwf wmGfr+ Kyr mn Sdq+ ytb`ha aXi wallh Gny Hlym | (A) saying/word (of) kindness and forgiveness (is) better from (than) (a) charity following it mild harm, and God (is) rich, clement. | Kind words and compassion are better than a charity that is followed by insult. GOD is Rich, Clement. | Kind words and the covering of faults are better than charity followed by injury. Allah is free of all wants, and He is Most-Forbearing. | ||||
| 264. * | ياايها الذين امنوا لاتبطلوا صدقاتكم بالمن والاذى كالذي ينفق ماله رئاء الناس ولايؤمن بالله واليوم الاخر فمثله كمثل صفوان عليه تراب فاصابه وابل فتركه صلدا لايقدرون على شئ مما كسبوا والله لايهدي القوم الكافرين | yaayha alXyn amnwa latbTlwa Sdqatkm balmn walaXi kalXy ynfq malh rYa' alnas wlayWmn ballh walywm alaKr fmxlh kmxl Sfwan `lyh trab faSabh wabl ftrkh Slda layqdrwn `li $Y mma ksbwa wallh layhdy alqwm alkafryn | You, you those who believed, do not waste/cancel your charities with the bragging and the mild harm, as that who spends his property/wealth showing off/pretending (to) the people, and does not believe with God, and the Day the Last/Resurrection Day, so his example/proverb (is as the) example (of) a smooth rock, on it (is) dust/earth, so struck it a heavy rain, so it left it hard/smooth, they are not capable on a thing from what they gathered/earned, and God does not guide the nation, the disbelieving. | O you who believe, do not nullify your charities by inflicting reproach and insult, like one who spends his money to show off, while disbelieving in GOD and the Last Day. His example is like a rock covered with a thin layer of soil; as soon as heavy rain falls, it washes off the soil, leaving it a useless rock. They gain nothing from their efforts. GOD does not guide disbelieving people. | O ye who believe! cancel not your charity by reminders of your generosity or by injury,--like those who spend their substance to be seen of men, but believe neither in Allah nor in the Last Day. They are in parable like a hard, barren rock, on which is a little soil: on it falls heavy rain, which leaves it (Just) a bare stone. They will be able to do nothing with aught they have earned. And Allah guideth not those who reject faith. | ||||
| 265. * | ومثل الذين ينفقون اموالهم ابتغاء مرضاة الله وتثبيتا من انفسهم كمثل جنة بربوة اصابها وابل فاتت اكلها ضعفين فان لم يصبها وابل فطل والله بما تعملون بصير | wmxl alXyn ynfqwn amwalhm abtGa' mrDa+ allh wtxbyta mn anfshm kmxl jn+ brbw+ aSabha wabl fatt aklha D`fyn fan lm ySbha wabl fTl wallh bma t`mlwn bSyr | And (the) example/proverb of those who spend their properties/wealths asking/wishing/ desiring God's acceptances/satisfactions, and steadfastness/affirmation from themselves, (is) as (an) example/proverb (of) a treed garden with an elevated ground/hill, a heavy rain struck it, so it brought/gave its fruits two doubles, so if no strong rain struck it, so light rain/drizzle, and God (is) with what you make/do seeing/knowing. | The example of those who give their money seeking GOD's pleasure, out of sincere conviction, is that of a garden on high fertile soil; when heavy rain falls, it gives twice as much crop. If heavy rain is not available, a drizzle will suffice. GOD is Seer of everything you do. | And the likeness of those who spend their substance, seeking to please Allah and to strengthen their souls, is as a garden, high and fertile: heavy rain falls on it but makes it yield a double increase of harvest, and if it receives not Heavy rain, light moisture sufficeth it. Allah seeth well whatever ye do. | ||||
| 266. * | ايود احدكم ان تكون له جنة من نخيل واعناب تجري من تحتها الانهار له فيها من كل الثمرات واصابه الكبر وله ذرية ضعفاء فاصابها اعصار فيه نار فاحترقت كذلك يبين الله لكم الايات لعلكم تتفكرون | aywd aHdkm an tkwn lh jn+ mn nKyl wa`nab tjry mn tHtha alanhar lh fyha mn kl alxmrat waSabh alkbr wlh Xry+ D`fa' faSabha a`Sar fyh nar faHtrqt kXlk ybyn allh lkm alayat l`lkm ttfkrwn | Does one of you (like that to) be for him a treed garden from palm trees and grapes, the rivers flow from below/beneath it. For him in it (are) from all the fruits, and old age struck him, and for him (are) weak descendants, (then) a twister/tornado in it fire, struck it, so it burnt. That is how God clarifies/explains to you the signs/evidences, maybe you think. | Does any of you wish to own a garden of palm trees and grapes, with flowing streams and generous crops, then, just as he grows old, and while his children are still dependent on him, a holocaust strikes and burns up his garden? GOD thus clarifies the revelations for you, that you may reflect. | Does any of you wish that he should have a garden with date-palms and vines and streams flowing underneath, and all kinds of fruit, while he is stricken with old age, and his children are not strong (enough to look after themselves)--that it should be caught in a whirlwind, with fire therein, and be burnt up? Thus doth Allah make clear to you (His) Signs; that ye may consider. | ||||
| 267. * | ياايها الذين امنوا انفقوا من طيبات ماكسبتم ومما اخرجنا لكم من الارض ولاتيمموا الخبيث منه تنفقون ولستم باخذيه الا ان تغمضوا فيه واعلموا ان الله غني حميد | yaayha alXyn amnwa anfqwa mn Tybat maksbtm wmma aKrjna lkm mn alarD wlatymmwa alKbyx mnh tnfqwn wlstm baKXyh ala an tGmDwa fyh wa`lmwa an allh Gny Hmyd | You, you those who believed, spend from (the) goodnesses (of) what you gathered/earned and from what We brought out for you from the earth, and do not intend/specify (choose) the bad/spoiled from it, you spend and you are not taking/receiving it, except that you obscure/find fault in it, and know that God (is) rich, praiseworthy/commendable. | O you who believe, you shall give to charity from the good things you earn, and from what we have produced for you from the earth. Do not pick out the bad therein to give away, when you yourselves do not accept it unless your eyes are closed. You should know that GOD is Rich, Praiseworthy. | O ye who believe! Give of the good things which ye have (honourably) earned, and of the fruits of the earth which We have produced for you, and do not even aim at getting anything which is bad, in order that out of it ye may give away something, when ye yourselves would not receive it except with closed eyes. And know that Allah is Free of all wants, and worthy of all praise. | ||||
| 268. * | الشيطان يعدكم الفقر ويامركم بالفحشاء والله يعدكم مغفرة منه وفضلا والله واسع عليم | al$yTan y`dkm alfqr wyamrkm balfH$a' wallh y`dkm mGfr+ mnh wfDla wallh was` `lym | The devil promises you the poverty/grief and orders/commands you with enormous/atrocious deeds, and God promises you forgiveness from Him and grace/favour, and God (is) extended/abundant, knowledgeable. | The devil promises you poverty and commands you to commit evil, while GOD promises you forgiveness from Him and grace. GOD is Bounteous, Omniscient. | The Evil one threatens you with poverty and bids you to conduct unseemly. Allah promiseth you His forgiveness and bounties. And Allah careth for all and He knoweth all things. | ||||
| 269. * | يؤتي الحكمة من يشاء ومن يؤت الحكمة فقد اوتي خيرا كثيرا ومايذكر الا اولوا الالباب | yWty alHkm+ mn y$a' wmn yWt alHkm+ fqd awty Kyra kxyra wmayXkr ala awlwa alalbab | He gives the wisdom (to) whom He wills/wants, and who is given the wisdom, so he had been given much goodness/wealth, and none mentions/remembers except (those) of the pure minds/hearts. | He bestows wisdom upon whomever He chooses, and whoever attains wisdom, has attained a great bounty. Only those who possess intelligence will take heed. | He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding. | ||||
| 270. * | وماانفقتم من نفقة او نذرتم من نذر فان الله يعلمه وماللظالمين من انصار | wmaanfqtm mn nfq+ aw nXrtm mn nXr fan allh y`lmh wmallZalmyn mn anSar | And what you spent from an expense/expenditure, or you made a duty/vow (on yourselves) from a duty/vow, so then God knows it, and (there are) no victoriors/saviors for the unjust/oppressive. | Any charity you give, or a charitable pledge you fulfill, GOD is fully aware thereof. As for the wicked, they will have no helpers. | And whatever ye spend in charity or devotion, be sure Allah knows it all. But the wrong-doers have no helpers. | ||||
| 271. * | ان تبدوا الصدقات فنعما هي وان تخفوها وتؤتوها الفقراء فهو خيرلكم ويكفر عنكم من سيئاتكم والله بما تعملون خبير | an tbdwa alSdqat fn`ma hy wan tKfwha wtWtwha alfqra' fhw Kyrlkm wykfr `nkm mn syYatkm wallh bma t`mlwn Kbyr | If you show the charities, so it is blessed/praised, and if you hide it and you bring/give (to) the poor/needy,so it is better for you, and He covers/substitutes from you, from your sins/crimes, and God (is) with what you make/do informed/experienced. | If you declare your charities, they are still good. But if you keep them anonymous, and give them to the poor, it is better for you, and remits more of your sins. GOD is fully Cognizant of everything you do. | If ye disclose (acts of) charity, even so it is well, but if ye conceal them, and make them reach those (really) in need, that is best for you: It will remove from you some of your (stains of) evil. And Allah is well acquainted with what ye do. | ||||
| 272. * | ليس عليك هداهم ولكن الله يهدي من يشاء وماتنفقوا من خير فلانفسكم وماتنفقون الا ابتغاء وجه الله وماتنفقوا من خير يوف اليكم وانتم لاتظلمون | lys `lyk hdahm wlkn allh yhdy mn y$a' wmatnfqwa mn Kyr flanfskm wmatnfqwn ala abtGa' wjh allh wmatnfqwa mn Kyr ywf alykm wantm latZlmwn | Their guidance (is) not on you, and but God guides whom he wills/wants, and what you spend from goodness/wealth, so it is for yourselves, and you do not spend, except asking/desiring God's face/direction, and what you spend from goodness/wealth is fulfilled/completed to you, and you are not being caused injustice to/oppressed. | You are not responsible for guiding anyone. GOD is the only one who guides whoever chooses (to be guided). Any charity you give is for your own good. Any charity you give shall be for the sake of GOD. Any charity you give will be repaid to you, without the least injustice. | It is not required of thee (O Messenger., to set them on the right path, but Allah sets on the right path whom He pleaseth. Whatever of good ye give benefits your own souls, and ye shall only do so seeking the "Face" of Allah. Whatever good ye give, shall be rendered back to you, and ye shall not Be dealt with unjustly. | ||||
| 273. * | للفقراء الذين احصروا في سبيل الله لايستطيعون ضربا في الارض يحسبهم الجاهل اغنياء من التعفف تعرفهم بسيماهم لايسئلون الناس الحافا وماتنفقوا من خير فان الله به عليم | llfqra' alXyn aHSrwa fy sbyl allh laystTy`wn Drba fy alarD yHsbhm aljahl aGnya' mn alt`ff t`rfhm bsymahm laysYlwn alnas alHafa wmatnfqwa mn Kyr fan allh bh `lym | For the poor, those who were restricted/surrounded in God's way/sake, they are not able (to go) moving/traveling in the earth/Planet Earth, the ignorant/foolish thinks/supposes them (as) rich from the purity/refrainment (dignity), you know them by their expressions/marks, they do not ask/question the people persistently, and what you spend from goodness/wealth, so that God (is) with it knowledgeable. | Charity shall go to the poor who are suffering in the cause of GOD, and cannot emigrate. The unaware may think that they are rich, due to their dignity. But you can recognize them by certain signs; they never beg from the people persistently. Whatever charity you give, GOD is fully aware thereof. | (Charity is) for those in need, who, in Allah's cause are restricted (from travel), and cannot move about in the land, seeking (For trade or work): the ignorant man thinks, because of their modesty, that they are free from want. Thou shalt know them by their (Unfailing) mark: They beg not importunately from all the sundry. And whatever of good ye give, be assured Allah knoweth it well. | ||||
| 274. * | الذين ينفقون اموالهم بالليل والنهار سرا وعلانية فلهم اجرهم عند ربهم ولاخوف عليهم ولاهم يحزنون | alXyn ynfqwn amwalhm ballyl walnhar sra w`lany+ flhm ajrhm `nd rbhm wlaKwf `lyhm wlahm yHznwn | Those who spend their properties/wealths at the night and the daytime secretly and openly/publicly,so for them (is) their reward/fee at their Lord, and no fear on them, and nor they be sad/grieving. | Those who give to charity night and day, secretly and publicly, receive their recompense from their Lord; they will have nothing to fear, nor will they grieve. | Those who (in charity) spend of their goods by night and by day, in secret and in public, have their reward with their Lord: on them shall be no fear, nor shall they grieve. | ||||
| 275. * | الذين ياكلون الربا لايقومون الا كما يقوم الذي يتخبطه الشيطان من المس ذلك بانهم قالوا انما البيع مثل الربا واحل الله البيع وحرم الربا فمن جاءه موعظة من ربه فانتهى فله ماسلف وامره الى الله ومن عاد فاولئك اصحاب النار هم فيها خالدون | alXyn yaklwn alrba layqwmwn ala kma yqwm alXy ytKbTh al$yTan mn alms Xlk banhm qalwa anma alby` mxl alrba waHl allh alby` wHrm alrba fmn ja'h mw`Z+ mn rbh fanthi flh maslf wamrh ali allh wmn `ad fawlYk aSHab alnar hm fyha Kaldwn | Those who eat the growth/interest/usury, they do not stand/keep up except as (that who) stands/keeps up who the devil strikes/touches him from the madness, that (is) because they (E) said: "But the selling/trading (is) equal/similar/alike (to) the growth/interest/usury, and God permitted/allowed the selling/trading and forbade the growth/interest/usury." So who came to him (got) a warning/advice from his Lord, so he ended/stopped, so for him what preceded/past, and his matter/affair (is) to God, and who returned, so those are the fire's owners/company, they are in it immortally/eternally. | Those who charge usury are in the same position as those controlled by the devil's influence. This is because they claim that usury is the same as commerce. However, GOD permits commerce, and prohibits usury. Thus, whoever heeds this commandment from his Lord, and refrains from usury, he may keep his past earnings, and his judgment rests with GOD. As for those who persist in usury, they incur Hell, wherein they abide forever. | Those who devour usury will not stand except as stand one whom the Evil one by his touch Hath driven to madness. That is because they say: "Trade is like usury," but Allah hath permitted trade and forbidden usury. Those who after receiving direction from their Lord, desist, shall be pardoned for the past; their case is for Allah (to judge); but those who repeat (The offence) are companions of the Fire: They will abide therein (for ever). | ||||
| 276. * | يمحق الله الربا ويربي الصدقات والله لايحب كل كفار اثيم | ymHq allh alrba wyrby alSdqat wallh layHb kl kfar axym | God nullifies/erases/destroys the growth/interest/usury, and He grows/increases the charities, and God does not love/like every (insisting) disbeliever, sinner/criminal. | GOD condemns usury, and blesses charities. GOD dislikes every disbeliever, guilty. | Allah will deprive usury of all blessing, but will give increase for deeds of charity: For He loveth not creatures ungrateful and wicked. | ||||
| 277. * | ان الذين امنوا وعملوا الصالحات واقاموا الصلاة واتوا الزكاة لهم اجرهم عند ربهم ولاخوف عليهم ولاهم يحزنون | an alXyn amnwa w`mlwa alSalHat waqamwa alSla+ watwa alzka+ lhm ajrhm `nd rbhm wlaKwf `lyhm wlahm yHznwn | That those who believed and made/did the correct/righteous deeds, and kept up/performed the prayers, and gave/brought the charity/purification, for them at their Lord (is) their reward/wage, and no fear/fright on them and nor they be sad/grieving. | Those who believe and lead a righteous life, and observe the Contact Prayers (Salat), and give the obligatory charity (Zakat), they receive their recompense from their Lord; they will have nothing to fear, nor will they grieve. | Those who believe, and do deeds of righteousness, and establish regular prayers and regular charity, will have their reward with their Lord: on them shall be no fear, nor shall they grieve. | ||||
| 278. * | ياايها الذين امنوا اتقوا الله وذروا مابقي من الربا ان كنتم مؤمنين | yaayha alXyn amnwa atqwa allh wXrwa mabqy mn alrba an kntm mWmnyn | You, you those who believed, fear and obey God and leave what remained from the growth/interest/usury, if you were believing. | O you who believe, you shall observe GOD and refrain from all kinds of usury, if you are believers. | O ye who believe! Fear Allah, and give up what remains of your demand for usury, if ye are indeed believers. | ||||
| 279. * | فان لم تفعلوا فاذنوا بحرب من الله ورسوله وان تبتم فلكم رؤوس اموالكم لاتظلمون ولاتظلمون | fan lm tf`lwa faXnwa bHrb mn allh wrswlh wan tbtm flkm rWws amwalkm latZlmwn wlatZlmwn | So if you do not make/do, so be announced to/informed with (of) a battle/war from God and His messenger, and if you repented, so for you (are) your properties/wealths/beginnings/(capital) (keep only your capital), you do not cause injustice/oppression (to others) and nor be caused injustice to/oppressed. | If you do not, then expect a war from GOD and His messenger. But if you repent, you may keep your capitals, without inflicting injustice, or incurring injustice. | If ye do it not, Take notice of war from Allah and His Messenger. But if ye turn back, ye shall have your capital sums: Deal not unjustly, and ye shall not be dealt with unjustly. | ||||
| 280. * | وان كان ذو عسرة فنظرة الى ميسرة وان تصدقوا خير لكم ان كنتم تعلمون | wan kan Xw `sr+ fnZr+ ali mysr+ wan tSdqwa Kyr lkm an kntm t`lmwn | And if he was of a hardship/poverty, so a consideration/glance to an easiness/prosperity, and that (E) you give charity (forgive the loan), (it is) best/better for you if you were knowing. | If the debtor is unable to pay, wait for a better time. If you give up the loan as a charity, it would be better for you, if you only knew. | If the debtor is in a difficulty, grant him time Till it is easy for him to repay. But if ye remit it by way of charity, that is best for you if ye only knew. | ||||
| 281. * | واتقوا يوما ترجعون فيه الى الله ثم توفى كل نفس ماكسبت وهم لايظلمون | watqwa ywma trj`wn fyh ali allh xm twfi kl nfs maksbt whm layZlmwn | And fear a day/time, you are being returned in it to God, then every self is (to be) fulfilled/completed what (it) gathered/earned, and they are not being caused injustice to/oppressed. | Beware of the day when you are returned to GOD, and every soul is paid for everything it had done, without the least injustice. | And fear the Day when ye shall be brought back to Allah. Then shall every soul be paid what it earned, and none shall be dealt with unjustly. | ||||
| 282. * | ياايها الذين امنوا اذا تداينتم بدين الى اجل مسمى فاكتبوه وليكتب بينكم كاتب بالعدل ولاياب كاتب ان يكتب كما علمه الله فليكتب وليملل الذي عليه الحق وليتق الله ربه ولايبخس منه شيئا فان كان الذي عليه الحق سفيها او ضعيفا او لايستطيع ان يمل هو فليملل وليه بالعدل واستشهدوا شهيدين من رجالكم فان لم يكونا رجلين فرجل وامراتان ممن ترضون من الشهداء ان تضل احداهما فتذكر احداهما الاخرى ولاياب الشهداء اذا مادعوا ولاتسأموا ان تكتبوه صغيرا او كبيرا الى اجله ذلكم اقسط عند الله واقوم للشهادة وادنى الا ترتابوا الا ان تكون تجارة حاضرة تديرونها بينكم فليس عليكم جناح الا تكتبوها واشهدوا اذا تبايعتم ولايضار كاتب ولاشهيد وان تفعلوا فانه فسوق بكم واتقوا الله ويعلمكم الله والله بكل شئ عليم | yaayha alXyn amnwa aXa tdayntm bdyn ali ajl msmi faktbwh wlyktb bynkm katb bal`dl wlayab katb an yktb kma `lmh allh flyktb wlymll alXy `lyh alHq wlytq allh rbh wlaybKs mnh $yYa fan kan alXy `lyh alHq sfyha aw D`yfa aw laystTy` an yml hw flymll wlyh bal`dl wast$hdwa $hydyn mn rjalkm fan lm ykwna rjlyn frjl wamratan mmn trDwn mn al$hda' an tDl aHdahma ftXkr aHdahma alaKri wlayab al$hda' aXa mad`wa wlatsAmwa an tktbwh SGyra aw kbyra ali ajlh Xlkm aqsT `nd allh waqwm ll$had+ wadni ala trtabwa ala an tkwn tjar+ HaDr+ tdyrwnha bynkm flys `lykm jnaH ala tktbwha wa$hdwa aXa tbay`tm wlayDar katb wla$hyd wan tf`lwa fanh fswq bkm watqwa allh wy`lmkm allh wallh bkl $Y `lym | You, you those who believed, if you indebted (each other) with a debt to a named/identified (specified) term/time, so write it, and (a) writer/one able to write should write between you with justice/equality, and awriter/one able to write does (should) not refuse/hate that to write as God taught/instructed him, so he should write (E). And whom the duty is on him (the borrower), should dictate (E), and should fear and obey (E) God his lord, and does (should) not reduce/cheat from it a thing, so if whom the duty is on him (the borrower), was ignorant/foolish or weak, or that he is not able that to dictate he, so his guardian should dictate (E) with justice/equality and call a witness, two witnesses/testifiers from your men, so if they (B) are not two men, so a man and two women, from what/whom you accept/approve from the witnesses/testifiers that (E) one of them (B) be misguided, so she reminds the other (F). And the witnesses (should) not refuse/hate if as long as they are called, and do not be bored/tired that to write/dictate it small/little or big/great, to its term/time, that (is) more just/equitable at God, and more just/direct to the testimony/witnessing and nearer that you not be doubtful/suspicious, except that (it) be present commercial buying and selling, you run/manage it between you, so an offense/guilt/sin is not on you that you do not write/dictate it, and call a witness if you sold/traded (to each other). And no writer/one able to write nor honest witness (is to) be harmed, and if you make/do (that), so it is debauchery by/from you, and fear and obey God, and God teaches/instructs you, and God (is) with every thing knowledgeable. | O you who believe, when you transact a loan for any period, you shall write it down. An impartial scribe shall do the writing. No scribe shall refuse to perform this service, according to GOD's teachings. He shall write, while the debtor dictates the terms. He shall observe GOD his Lord and never cheat. If the debtor is mentally incapable, or helpless, or cannot dictate, his guardian shall dictate equitably. Two men shall serve as witnesses; if not two men, then a man and two women whose testimony is acceptable to all. Thus, if one woman becomes biased, the other will remind her. It is the obligation of the witnesses to testify when called upon to do so. Do not tire of writing the details, no matter how long, including the time of repayment. This is equitable in the sight of GOD, assures better witnessing, and eliminates any doubts you may have. Business transactions that you execute on the spot need not be recorded, but have them witnessed. No scribe or witness shall be harmed on account of his services. If you harm them, it would be wickedness on your part. You shall observe GOD, and GOD will teach you. GOD is Omniscient. | O ye who believe! When ye deal with each other, in transactions involving future obligations in a fixed period of time, reduce them to writing Let a scribe write down faithfully as between the parties: let not the scribe refuse to write: as Allah Has taught him, so let him write. Let him who incurs the liability dictate, but let him fear His Lord Allah, and not diminish aught of what he owes. If they party liable is mentally deficient, or weak, or unable Himself to dictate, Let his guardian dictate faithfully, and get two witnesses, out of your own men, and if there are not two men, then a man and two women, such as ye choose, for witnesses, so that if one of them errs, the other can remind her. The witnesses should not refuse when they are called on (For evidence). Disdain not to reduce to writing (your contract) for a future period, whether it be small or big: it is juster in the sight of Allah, More suitable as evidence, and more convenient to prevent doubts among yourselves but if it be a transaction which ye carry out on the spot among yourselves, there is no blame on you if ye reduce it not to writing. But take witness whenever ye make a commercial contract; and let neither scribe nor witness suffer harm. If ye do (such harm), it would be wickedness in you. So fear Allah. For it is Good that teaches you. And Allah is well acquainted with all things. If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the purpose). And if one of you deposits a thing on trust with another, let the trustee (faithfully) discharge his trust, and let him Fear his Lord conceal not evidence; for whoever conceals it,--his heart is tainted with sin. And Allah knoweth all that ye do. | ||||
| 283. * | وان كنتم على سفر ولم تجدوا كاتبا فرهان مقبوضة فان امن بعضكم بعضا فليؤد الذي اؤتمن امانته وليتق الله ربه ولاتكتموا الشهادة ومن يكتمها فانه اثم قلبه والله بما تعملون عليم | wan kntm `li sfr wlm tjdwa katba frhan mqbwD+ fan amn b`Dkm b`Da flyWd alXy aWtmn amanth wlytq allh rbh wlatktmwa al$had+ wmn yktmha fanh axm qlbh wallh bma t`mlwn `lym | And if you were on (a) journey/trip/voyage and did not find (a) writer/one able to write, so a secured pawn handed over/received, so if some/part of you trusted/entrusted some/part, so who was trusted should discharge/fulfill (E) his deposit/security, and (he) should fear and obey God, his Lord, and do not hide/conceal the testimony/certification and who hides/conceals it, so that he truly his heart/mind is sinning/committing a crime, and God (is) with what you make/do knowledgeable. | If you are traveling, and no scribe is available, a bond shall be posted to guarantee repayment. If one is trusted in this manner, he shall return the bond when due, and he shall observe GOD his Lord. Do not withhold any testimony by concealing what you had witnessed. Anyone who withholds a testimony is sinful at heart. GOD is fully aware of everything you do. | If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the purpose). And if one of you deposits a thing on trust with another, Let the trustee (Faithfully) discharge His trust, and let him fear his Lord. Conceal not evidence; for whoever conceals it,--His heart is tainted with sin. And Allah Knoweth all that ye do. | ||||
| 284. * | لله مافي السماوات ومافي الارض وان تبدوا مافي انفسكم او تخفوه يحاسبكم به الله فيغفر لمن يشاء ويعذب من يشاء والله على كل شئ قدير | llh mafy alsmawat wmafy alarD wan tbdwa mafy anfskm aw tKfwh yHasbkm bh allh fyGfr lmn y$a' wy`Xb mn y$a' wallh `li kl $Y qdyr | To God what is in the skies/space and what is in the earth/Planet Earth, and if you show what is in yourselves or you hide it, God counts/calculates (with) you with it, so He forgives to whom He wills/wants and tortures whom He wills/wants, and God (is) on every thing capable/powerful. | To GOD belongs everything in the heavens and the earth. Whether you declare your innermost thoughts, or keep them hidden, GOD holds you responsible for them. He forgives whomever He wills, and punishes whomever He wills. GOD is Omnipotent. | To Allah belongeth all that is in the heavens and on earth. Whether ye show what is in your minds or conceal it, Allah Calleth you to account for it. He forgiveth whom He pleaseth, and punisheth whom He pleaseth, for Allah hath power over all things. | ||||
| 285. * | امن الرسول بما انزل اليه من ربه والمؤمنون كل امن بالله وملائكته وكتبه ورسله لانفرق بين احد من رسله وقالوا سمعنا واطعنا غفرانك ربنا واليك المصير | amn alrswl bma anzl alyh mn rbh walmWmnwn kl amn ballh wmlaYkth wktbh wrslh lanfrq byn aHd mn rslh wqalwa sm`na waT`na Gfrank rbna walyk almSyr | The messenger believed with what was descended to him from his Lord and the believers all/each believed with God and His angels, and His Books, and His messengers, we do not separate distinguish/differentiate between any one from His messengers, and they said: "We heard/listened, and we obeyed, your forgiveness, our Lord, and to you (is) the end/destination." | The messenger has believed in what was sent down to him from his Lord, and so did the believers. They believe in GOD, His angels, His scripture, and His messengers: "We make no distinction among any of His messengers." They say, "We hear, and we obey. Forgive us, our Lord. To You is the ultimate destiny." | The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in Allah, His angels, His books, and His apostles. "We make no distinction (they say) between one and another of His apostles." And they say: "We hear, and we obey: (We seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys." | ||||
| 286. * | لايكلف الله نفسا الا وسعها لها ماكسبت وعليها مااكتسبت ربنا لاتؤاخذنا ان نسينا او اخطانا ربنا ولاتحمل علينا اصرا كما حملته على الذين من قبلنا ربنا ولاتحملنا مالاطاقة لنا به واعف عنا واغفر لنا وارحمنا انت مولانا فانصرنا على القوم الكافرين | layklf allh nfsa ala ws`ha lha maksbt w`lyha maaktsbt rbna latWaKXna an nsyna aw aKTana rbna wlatHml `lyna aSra kma Hmlth `li alXyn mn qblna rbna wlatHmlna malaTaq+ lna bh wa`f `na waGfr lna warHmna ant mwlana fanSrna `li alqwm alkafryn | God does not burden/impose a self except its endurance/capability, for it what it earned/acquired and on it what it earned/acquired. Our Lord do not punish/blame us if we forgot or mistook/wronged. Our Lord and do not burden/load on us a weight/crime, as you burdened/loaded it on those from before us. Our Lord and do not burden/load us what (there is) no power/ability/energy for us with it, and forgive/pardon on us, and forgive for us, and have mercy upon us, you are our guardian, so give us victory on/over the nation, the disbelievers. | GOD never burdens a soul beyond its means: to its credit is what it earns, and against it is what it commits. "Our Lord, do not condemn us if we forget or make mistakes. Our Lord, and protect us from blaspheming against You, like those before us have done. Our Lord, protect us from sinning until it becomes too late for us to repent. Pardon us and forgive us. You are our Lord and Master. Grant us victory over the disbelieving people." | On no soul doth Allah Place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray:) "Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against faith." | ||||