| y_ali | asad | literal | tlt | ||||
|---|---|---|---|---|---|---|---|
| 1. * | A.L.M. | Alif. Lam. Mim.* | AL M | swr+ albqr+ bsm allh alrHmn alrHym alm | |||
| 2. * | This is the Book; in it is guidance sure, without doubt, to those who fear Allah. | HIS DIVINE WRIT - let there be no doubt about it - is [meant to be] a guidance for all the God-conscious* | That The Book no doubt/suspicion in it, (it is) guidance to the fearing and obeying. | Xlk alktab laryb fyh hdi llmtqyn | |||
| 3. * | Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them; | who believe in [the existence of] that which is beyond the reach of human perception, and are constant in prayer, and spend on others out of what We provide for them as sustenance;* | Those who believe with the unseen/hidden and they keep up/call for the prayers and from what We provided for them they spend. | alXyn yWmnwn balGyb wyqymwn alSla+ wmma rzqnahm ynfqwn | |||
| 4. * | And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter. | and who believe in that which has been bestowed from on high upon thee, [O Prophet,] as well as in that which was bestowed before thy time: for it is they who in their innermost are certain of the life to come! | 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. | walXyn yWmnwn bma anzl alyk wmaanzl mn qblk wbalaKr+ hm ywqnwn | |||
| 5. * | They are on (true) guidance, from their Lord, and it is these who will prosper. | It is they who follow the guidance [which comes from their Sustainer; and it is they, they who' shall attain to a happy state! | Those are on a guidance from their Lord and those are the successful/winners. | awlYk `li hdi mn rbhm wawlYk hm almflHwn | |||
| 6. * | 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. | BEHOLD, as for those who are bent on denying the truth* - it is all one to them whether thou warnest them or dost not warn them: they will not believe. | 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. | an alXyn kfrwa swa' `lyhm 'anXrthm am lm tnXrhm layWmnwn | |||
| 7. * | 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). | God; has sealed their hearts and their hearing, and over their eyes is a veil; and awesome suffering awaits them. | 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. | Ktm allh `li qlwbhm w`li sm`hm w`li abSarhm G$aw+ wlhm `Xab `Zym | |||
| 8. * | Of the people there are some who say: "We believe in Allah and the Last Day;" but they do not (really) believe. | And there are people who say, "We do believe in God and the Last Day," the while they do not [really]. believe. | And from the people who say: "We believed by God and with the Day the Last/ Resurrection Day." And they are not with believing. | wmn alnas mn yqwl amna ballh wbalywm alaKr wmahm bmWmnyn | |||
| 9. * | Fain would they deceive Allah and those who believe, but they only deceive themselves, and realise (it) not! | They would deceive God and those who have attained to faith-the while they deceive none but themselves, and perceive it not. | They deceive God, and those who believed, and they do not deceive except themselves, and they do not feel/know/sense. | yKad`wn allh walXyn amnwa wmayKd`wn alaanfshm wmay$`rwn | |||
| 10. * | 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). | In their hearts is disease, and so God lets their disease increase; and grievous suffering awaits them because of their persistent lying.* | 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. | fy qlwbhm mrD fzadhm allh mrDa wlhm `Xab alym bma kanwa ykXbwn | |||
| 11. * | When it is said to them: "Make not mischief on the earth," they say: "Why, we only Want to make peace!" | And when they are told, "Do not spread corruption on earth," they answer, "We are but improving things!" | And if (it was) said to them: "Do not corrupt in the earth/Planet Earth." They said: "But we are correcting/repairing." | waXa qyl lhm latfsdwa fy alarD qalwa anma nHn mSlHwn | |||
| 12. * | Of a surety, they are the ones who make mischief, but they realise (it) not. | Oh, verily, it is they, they who are spreading corruption = but they perceive it not?* | Is it not that they truly are, they are the corrupting and but they do not feel/know/sense? | ala anhm hm almfsdwn wlkn lay$`rwn | |||
| 13. * | 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. | And when they are told, "Believe as other people believe," they answer, "Shall we believe as the weak-minded believe?" Oh, verily, it is they, they who are weak-minded -but they know it not! | 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? | waXa qyl lhm amnwa kma amn alnas qalwa anWmn kma amn alsfha' alaanhm hm alsfha' wlkn lay`lmwn | |||
| 14. * | 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." | And when they meet those who have attained to faith, they assert, "We believe [as you believe]"; but when they find themselves alone with their- evil impulses,* they say, "Verily, we are with you; we were only mocking!" | 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." | waXa lqwa alXyn amnwa qalwa amna waXa Klwa ali $yaTynhm qalwa ana m`km anma nHn msthzYwn | |||
| 15. * | Allah will throw back their mockery on them, and give them rope in their trespasses; so they will wander like blind ones (To and fro). | God will requite them for their mockery,* and will leave them for a while in their overweening arrogance, blindly stumbling to and fro: | God moc ks with (about) them and extends/spreads them in their tyranny (being) confused/puzzled. | allh ysthzY bhm wymdhm fy TGyanhm y`mhwn | |||
| 16. * | These are they who have bartered Guidance for error: But their traffic is profitless, and they have lost true direction, | [for] it is they who have taken error in exchange for guidance; and neither has their bargain brought them gain, nor have they found guidance [elsewhere]. | Those are those who bought/volunteered the misguidance with the guidance, so their commercial trade/buying and selling did not profit/gain, and they were not guided. | awlYk alXyn a$trwa alDlal+ balhdi fma rbHt tjarthm wmakanwa mhtdyn | |||
| 17. * | 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. | Their parable is that of people who kindle a fire: but as soon as it has illumined all around them, God takes away their light and leaves them in utter darkness, wherein they cannot see: | 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. | mxlhm kmxl alXy astwqd nara flma aDa't maHwlh Xhb allh bnwrhm wtrkhm fy Zlmat laybSrwn | |||
| 18. * | Deaf, dumb, and blind, they will not return (to the path). | deaf, dumb, blind - and they cannot turn back. | Deaf, mute, blind, so they do not return. | Sm bkm `my fhm layrj`wn | |||
| 19. * | 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! | Or [the parable] of a violent cloudburst in the sky, with utter darkness, thunder and lightning: they put their fingers into their ears to keep out the peals of thunder, in terror of death; but God encompasses [with His might] all who deny the truth. | 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. | aw kSyb mn alsma' fyh Zlmat wr`d wbrq yj`lwn aSab`hm fy aXanhm mn alSwa`q HXr almwt wallh mHyT balkafryn | |||
| 20. * | 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. | The lightning well-nigh takes away their sight; whenever it gives them light, they advance therein, and whenever darkness falls around them, they stand still. And if God so willed, He could indeed take away their hearing and their sight:* for, verily, God has the power to will anything. | 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. | 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 $Y qdyr | |||
| 21. * | O ye people! Adore your Guardian-Lord, who created you and those who came before you, that ye may have the chance to learn righteousness; | O MANKIND! Worship your Sustainer, who has created you and those who lived before you, so that you might remain conscious of Him | You, you the people worship your Lord who created you, and those from before you, maybe/perhaps you fear and obey (God). | yaayha alnas a`bdwa rbkm alXy Klqkm walXyn mn qblkm l`lkm ttqwn | |||
| 22. * | Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith Fruits for your sustenance; then set not up rivals unto Allah when ye know (the truth). | who has made the earth a resting-place for you and the sky a canopy, and has sent down water from the sky and thereby brought forth fruits for your sustenance: do not, then, claim that there is any power that could rival God,* when you know [that He is One]. | Who made/created for you the earth/Planet Earth a spread, and the sky/space a structure and descended from the sky water, so He brought out with it from the fruits a provision for you, so do not make/create to God equals (idols) and you are knowing. | alXy j`l lkm alarD fra$a walsma' bna' wanzl mn alsma' ma' faKrj bh mn alxmrat rzqa lkm fla tj`lwa llh andada wantm t`lmwn | |||
| 23. * | 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. | And if you doubt any part of what We have, bestowed from on high, step by step, upon Our servant [Muhammad], then produce a surah of similar merit, and call upon any other than God to bear witness for you* -if what you say is true! | 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. | wan kntm fy ryb mma nzlna `li `bdna fa.twa bswr+ mn mxlh wad`wa $hda'km mn dwn allh an kntm Sadqyn | |||
| 24. * | But if ye cannot--and of a surety ye cannot--then fear the Fire whose fuel is men and stones,--which is prepared for those who reject Faith. | And if you cannot do it-and most certainly you cannot do it-then be conscious of the fire whose fuel is human beings and stones* which awaits all who deny the truth! | So if you do not make/do and you will never make/do, so fear the fire, that/which its fuel (is) the people and the stones, (it) was/is prepared to the disbelievers. | fan lm tf`lwa wln tf`lwa fatqwa alnar alty wqwdha alnas walHjar+ a`dt llkafryn | |||
| 25. * | But give glad tidings to those who believe and work righteousness, that their portion is Gardens, beneath which rivers flow. Every time they are fed with fruits therefrom, they say: "Why, this is what we were fed with before," for they are given things in similitude; and they have therein companions pure (and holy); and they abide therein (for ever). | But unto those who have attained to faith and do good works give the glad tiding that theirs shall be gardens through which running waters flow. Whenever they are granted fruits therefrom as their appointed sustenance, they will say, "It is this that in days of yore was granted to us as our sustenance!"-for they shall be given something that will recall that [past].* And there shall they have spouses pure, and there shall they abide. | And announce good news (to) those who believe and did/made the correct/righteous deeds, that to them (are) treed gardens the rivers flow from beneath it. Whenever they (were) provided for from it from a fruit a provision,they said: "This (is) what we were provided for from before." And they were given with it similar, and for them in it (are) purified spouses and they are in it immortally/eternally. | wb$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 | |||
| 26. * | 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),-- | Behold, God does not disdain to propound a parable of a gnat, or of something [even] less than that.* Now, as for those who have attained to faith, they know that it is the truth from their Sustainer - whereas those who are bent on denying the truth say, "What could God mean by this parable?" In this way does He cause many a one to go astray, just as He guides many a one aright: but none does He cause thereby to go astray save the iniquitous, | 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. | 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 | |||
| 27. * | 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. | who break their bond with God after it has been established [in their nature], and cut asunder what God has bidden to be joined, and spread corruption on earth: these it is that shall be the losers. | 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. | alXyn ynqDwn `hd allh mn b`d myxaqh wyqT`wn maamr allh bh an ywSl wyfsdwn fy alarD awlYk hm alKasrwn | |||
| 28. * | 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. | How can you refuse to acknowledge God, seeing that you were lifeless and He gave you life, and that He will cause you to die and then will bring you again to life, whereupon unto Him you will be brought back? | 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. | kyf tkfrwn ballh wkntm amwata faHyakm xm ymytkm xm yHyykm xm alyh trj`wn | |||
| 29. * | 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. | He it is who has created for you all that is on earth, and has applied His design to the heavens and fashioned them into seven heavens;* and He alone has full knowledge of everything. | 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. | hw alXy Klq lkm mafy alarD jmy`a xm astwi ali alsma' fswahn sb` smawat whw bkl $Y `lym | |||
| 30. * | 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." | AND LO! Thy Sustainer said unto the angels: "Behold, I am about to establish upon earth one who shall inherit it."* They said: "Wilt Thou place on it such as will spread corruption thereon and shed blood -whereas it is we who extol Thy limitless glory, and praise Thee, and hallow Thy name?" [God] answered: "Verily, I know that which you do not know." | 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." | 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 | |||
| 31. * | 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." | And He imparted unto Adam the names of all things; then He brought them within the ken of the angels and said: "Declare unto Me the names of these [things], if what you say is true."* | 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." | w`lm adm alasma' klha xm `rDhm `li almlaYk+ fqal anbYwny basma' hWla' an kntm Sadqyn | |||
| 32. * | 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." | They replied: "Limitless art Thou in Thy glory! No knowledge have we save that which Thou hast imparted unto us. Verily, Thou alone art all-knowing, truly wise." | They said: "Your praise/glory, no knowledge to us except what You taught us, that You are the knowledgeable, the wise/judicious." | qalwa sbHank la`lm lna ala ma`lmtna ank ant al`lym alHkym | |||
| 33. * | 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?" | Said He: "O Adam, convey unto them the names of these [things]." And as soon as [Adam] had conveyed unto them their names, [God] said: "Did I not say unto you, `Verily, I alone know the hidden reality of the heavens and the earth, and know all that you bring into the open and all. that you would conceal'?" | 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." | qal yaadm anbYhm basmaYhm flma anbahm basmaYhm qal alm aql lkm any a`lm Gyb alsmawat walarD wa`lm matbdwn wmakntm tktmwn | |||
| 34. * | 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. | And when We told the angels, "Prostrate yourselves before Adam!"-they all prostrated themselves, save Ibiis, who refused and gloried in his arrogance: and thus he became one of those who deny the truth.* | 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. | waX qlna llmlaYk+ asjdwa ladm fsjdwa ala ablys abi wastkbr wkan mn alkafryn | |||
| 35. * | 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." | And We said: "O Adam, dwell thou and thy wife in this garden, and eat freely thereof, both of you, whatever you may wish; but do not approach this one tree, lest you become wrongdoers."* | 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." | wqlna yaadm askn ant wzwjk aljn+ wkla mnha rGda Hyx $Ytma wlatqrba hXh al$jr+ ftkwna mn alZalmyn | |||
| 36. * | 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." | But Satan caused them both to stumble therein, and thus brought about the loss of their erstwhile state. And so We said: "Down with you, [and be henceforth] enemies unto one another; and on earth you shall have your abode and your livelihood for a while !"* | 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." | fazlhma al$yTan `nha faKrjhma mma kana fyh wqlna ahbTwa b`Dkm lb`D `dw wlkm fy alarD mstqr wmta` ali Hyn | |||
| 37. * | Then learnt Adam from his Lord words of inspiration, and his Lord Turned towards him; for He is Oft-Returning, Most Merciful. | Thereupon Adam received words [of guidance] from his Sustainer, and He accepted his repentance: for, verily, He alone is the-Acceptor of Repentance, the Dispenser of Grace. | So Adam received from his Lord words/expressions, so (He) forgave on him, that He is, He is the forgiver, the most merciful. | ftlqi adm mn rbh klmat ftab `lyh anh hw altwab alrHym | |||
| 38. * | 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. | [For although] We did say, "Down with you all from this [state]," there shall, none the less, most certainly come unto you guidance from Me: and those who follow My guidance need have no fear, and neither shall they grieve; | 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." | qlna ahbTwa mnha jmy`a fama yatynkm mny hdi fmn tb` hday flaKwf `lyhm wlahm yHznwn | |||
| 39. * | "But those who reject Faith and belie Our Signs, they shall be companions of the Fire; they shall abide therein." | but those who are bent on denying the truth and giving the lie to Our messages - they are destined for the fire, and therein shall they abide. | And those who disbelieved and denied with Our verses/evidences, those are the fire's owners/company, they (are) in it immortally/eternally. | walXyn kfrwa wkXbwa bayatna awlYk aSHab alnar hm fyha Kaldwn | |||
| 40. * | 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. | O CHILDREN of Israel!* Remember those blessings of Mine with which I graced you, and fulfil your promise unto Me, [whereupon] I shall fulfil My promise unto you; and of Me, of Me stand in awe! | 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. | yabny asraYyl aXkrwa n`mty alty an`mt `lykm wawfwa b`hdy awf b`hdkm wayay farhbwn | |||
| 41. * | 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. | Believe in that which I have [now] bestowed from on high, confirming the truth already in your possession, and be not foremost among those who deny its truth; and do not barter away My messages for a trifling gain;* and of Me, of Me be conscious! | 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. | wamnwa bma anzlt mSdqa lma m`km wlatkwnwa awl kafr bh wlat$trwa bayaty xmna qlyla wayay fatqwn | |||
| 42. * | And cover not Truth with falsehood, nor conceal the Truth when ye know (what it is). | And do not overlay the truth with falsehood, and do not knowingly suppress the truth;* | And do not confuse/mix/cover the correct/truth with the falsehood, and you hide/conceal the correct/truth and you are knowing. | wlatlbswa alHq balbaTl wtktmwa alHq wantm t`lmwn | |||
| 43. * | And be steadfast in prayer; practise regular charity; and bow down your heads with those who bow down (in worship). | and be constant in prayer, and spend in charity, and bow down in prayer with all who thus bow down. | And keep up/take care of the prayers and give/bring the charity/purification and bow with the bowing. | waqymwa alSla+ watwa alzka+ wark`wa m` alrak`yn | |||
| 44. * | Do ye enjoin right conduct on the people, and forget (To practise it) yourselves, and yet ye study the Scripture? Will ye not understand? | Do you bid other people to be pious, the while you forget your own selves -and yet you recite the divine writ? Will you not, then, use your reason? ; | 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? | atamrwn alnas balbr wtnswn anfskm wantm ttlwn alktab afla t`qlwn | |||
| 45. * | Nay, seek ((Allah)'s) help with patient perseverance and prayer: It is indeed hard, except to those who bring a lowly spirit,-- | And seek aid in steadfast patience and prayer: and this, indeed, is a hard thing for all but the humble in spirit, | And seek support with the patience and the prayers and that it truly is a great/burden (E) except on the humble. | wast`ynwa balSbr walSla+ wanha lkbyr+ ala `li alKa$`yn | |||
| 46. * | Who bear in mind the certainty that they are to meet their Lord, and that they are to return to Him. | who know with certainty that they shall meet their Sustainer and that unto Him they shall return. | Those who suppose/think that they are meeting their lord and that they are to Him returning. | alXyn yZnwn anhm mlaqwa rbhm wanhm alyh raj`wn | |||
| 47. * | 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). | O children of Israel! Remember those blessings of Mine with which I graced you, and how I favoured you above all other people; | 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). | yabny asraYyl aXkrwa n`mty alty an`mt `lykm wany fDltkm `li al`almyn | |||
| 48. * | 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). | and remain conscious of [the coming of] a Day when no human being shall in the least avail another, nor shall intercession be accepted from any of them, nor ransom taken from them,* and none shall be succoured. | 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. | watqwa ywma latjzy nfs `n nfs $yYa wlayqbl mnha $fa`+ wlayWKX mnha `dl wlahm ynSrwn | |||
| 49. * | 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. | And [remember the time] when We saved you from Pharaoh's people, who afflicted you with cruel suffering, slaughtering your sons and sparing [only] your women* - which was an awesome trial from your Sustainer; | 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. | waX njynakm mn al fr`wn yswmwnkm sw' al`Xab yXbHwn abna'km wystHywn nsa'km wfy Xlkm bla' mn rbkm `Zym | |||
| 50. * | And remember We divided the sea for you and saved you and drowned Pharaoh's people within your very sight. | and when We cleft the sea before you, and thus saved you and caused Pharaoh's people to drown before your very eyes; | 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. | waX frqna bkm albHr fanjynakm waGrqna al fr`wn wantm tnZrwn | |||
| 51. * | And remember We appointed forty nights for Moses, and in his absence ye took the calf (for worship), and ye did grievous wrong. | and when We appointed for Moses forty nights [on Mount Sinai], and in his absence you took to worshipping the [golden] calf, and thus became evildoers: | And when/where We promised Moses forty nights, then you took the calf from after him, and you are unjust/oppressive. | waX wa`dna mwsi arb`yn lyl+ xm atKXtm al`jl mn b`dh wantm Zalmwn | |||
| 52. * | Even then We did forgive you; there was a chance for you to be grateful. | yet, even after that, We blotted out this your sin, so that you might have cause to be grateful. | Then We forgave on you from after that, maybe you thank/be grateful. | xm `fwna `nkm mn b`d Xlk l`lkm t$krwn | |||
| 53. * | And remember We gave Moses the Scripture and the Criterion (Between right and wrong): There was a chance for you to be guided aright. | And [remember the time] when We vouchsafed unto Moses the divine writ-and [thus] a standard by which to discern the true from the false*-so that you might be guided aright; | And when We gave Moses The Book and the Separator of Right and Wrong, maybe you (will) be guided. | waX atyna mwsi alktab walfrqan l`lkm thtdwn | |||
| 54. * | 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. | and when Moses said unto his people: "O my people! Verily, you have sinned against yourselves by worshipping the calf; turn, then. in repentance to your Maker and mortify yourselves; this will be the best for you in your Maker's sight." And thereupon He accepted your repentance: for, behold, He alone is the Acceptor of Repentance, the Dispenser of Grace. | 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. | 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 | |||
| 55. * | 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. | And [remember] when you said, "O Moses. indeed we shall not believe thee unto we see God face to face!" - whereupon the thunderbolt of punishment* overtook you before your very eyes. | 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. | waX qltm yamwsi ln nWmn lk Hti nri allh jhr+ faKXtkm alSa`q+ wantm tnZrwn | |||
| 56. * | Then We raised you up after your death: Ye had the chance to be grateful. | But We raised you again after you had been as dead,* so that you might have cause to be grateful. | Then We revived/resurrected you from after your death/lifelessness, maybe you thank/be grateful. | xm b`xnakm mn b`d mwtkm l`lkm t$krwn | |||
| 57. * | 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. | And We caused the clouds to comfort you with their shade, and sent down unto you manna and quails. [saying,] "Partake of the good things which We have provided for you as sustenance." And [by all their sinning] they did no harm unto Us-but [only] against their own selves did they sin. | 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. | wZllna `lykm alGmam wanzlna `lykm almn walslwi klwa mn Tybat ma rzqnakm wma Zlmwna wlkn kanwa anfshm yZlmwn | |||
| 58. * | 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." | And [remember the time] when We said: "Enter this land, and eat of its food as you may desire. abundantly; but enter the gate humbly and say, `Remove Thou from us the burden of our sins',* [whereupon] We shall forgive you your sins, and shall amply reward the doers of good." | 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. | waX qlna adKlwa hXh alqry+ fklwa mnha Hyx $Ytm rGda wadKlwa albab sjda wqwlwa HT+ nGfr lkm KTayakm wsnzydalmHsnyn | |||
| 59. * | But the transgressors changed the word from that which had been given them; so We sent on the transgressors a plague from heaven, for that they infringed (Our command) repeatedly. | But those who were bent on evildoing substituted another saying for that which had been given them:* and so We sent down upon those evildoers a plague from heaven in requital for all their iniquity. | Those who caused injustice/oppression, so (they) exchanged/replaced a saying other than what was said to them, so We descended on those who caused injustice/oppression, filth/torture from the sky/space with what they were debauching. | fbdl alXyn Zlmwa qwla Gyr alXy qyl lhm fanzlna `li alXyn Zlmwa rjza mn alsma' bma kanwa yfsqwn | |||
| 60. * | And remember Moses prayed for water for his people; We said: "Strike the rock with thy staff." Then gushed forth therefrom twelve springs. Each group knew its own place for water. So eat and drink of the sustenance provided by Allah, and do no evil nor mischief on the (face of the) earth. | And [remember] when Moses prayed for water for his people and We replied, "Strike the rock with thy staff!"-whereupon twelve springs gushed forth from it, so that all the people knew whence to drink.* [And Moses said:] "Eat and drink the sustenance provided by God, and do not act wickedly on earth by spreading corruption." | And when Moses asked for drink for his nation, so We said: "Hit/move/palpitate with your stick/cane the stone, so twelve water springs/wells burst/flowed from it, each people had known their drinking place. Eat and drink from God's provision and do not corrupt in the Earth/land corrupting/disordering." | waXa astsqi mwsi lqwmh fqlna aDrb b`Sak alHjr fanfjrt mnh axnta `$r+ `yna qd `lm kl anas m$rbhm klwa wa$rbwa mn rzq allh wlat`xwa fy alarD mfsdyn | |||
| 61. * | 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. | And [remember] when you said: "O Moses, indeed we cannot endure but one kind of food; pray, then, to thy Sustainer that He bring forth for us aught of what grows from the earth - of its herbs, its cucumbers, its garlic, its lentils, its onions." Said [Moses]: "Would you take a lesser thing in exchange for what is [so much] better? Go back in shame to Egypt, and then you can have what you are asking for!" And so, ignominy and humiliation overshadowed them, and they earned the burden of God's condemnation: all this, because they persisted in denying the truth of God's messages and in slaying the prophets against all right: all this, because they rebelled [against God], and persisted in transgressing the bounds of what is right. | 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. | 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 | |||
| 62. * | 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. | VERILY, those who have attained to faith [in this divine writ], as well as those who follow the Jewish faith, and the Christians, and the Sabians -all who believe in God and the Last Day and do righteous deeds-shall have their reward with their Sustainer; and no fear need they have, and neither shall they grieve.* | 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. | an alXyn amnwa walXyn hadwa walnSari walSabYyn mn amn ballh walywm alaKr w`ml SalHa flhm ajrhm `nd rbhm wlaKwf `lyhm wlahm yHznwn | |||
| 63. * | 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." | AND LO! We accepted your solemn pledge, raising Mount Sinai high above you,* [and saying;] "Hold fast with [all your] strength unto what We have vouchsafed you, and bear in mind all that is therein, so that you might remain conscious of God!" | 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). | waX aKXna myxaqkm wrf`na fwqkm alTwr KXwa ma atynakm bqw+ waXkrwa mafyh l`lkm ttqwn | |||
| 64. * | 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. | And you turned away after that-! And had it not been for God's favour upon you and His grace, you would surely have found yourselves among the lost; | 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 | xm twlytm mn b`d Xlk flwla fDl allh `lykm wrHmth lkntm mn alKasryn | |||
| 65. * | 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." | for you are well aware of those from among you who profaned the Sabbath, whereupon We said unto them, "Be as apes despicable!" - | 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." | wlqd `lmtm alXyn a`tdwa mnkm fy alsbt fqlna lhm kwnwa qrd+ KasYyn | |||
| 66. * | So We made it an example to their own time and to their posterity, and a lesson to those who fear Allah. | and set them up as a warning example for their time and for all times to come, as well as an admonition to all who are conscious of God.* | 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. | fj`lnaha nkala lma byn ydyha wmaKlfha wmw`Z+ llmtqyn | |||
| 67. * | 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)!" | AND LO! Moses said unto his people: "Behold, God bids you to sacrifice a cow." They said: "Dost thou mock at us?" He answered: "I seek refuge with God against being so ignorant!"* | 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." | waX qal mwsi lqwmh an allh yamrkm an tXbHwa bqr+ qalwa attKXna hzwa qal a`wX ballh an akwn mn aljahlyn | |||
| 68. * | 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!" | Said they: "Pray on our behalf unto thy Sustainer that He make clear to us what she is to be like." [Moses] replied: "Behold, He says it is to be a cow neither old nor immature, but of art age in-between. Do, then, what you have been bidden!" | 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." | qalwa ad` lna rbk ybyn lna mahy qal anh yqwl anha bqr+ lafarD wlabkr `wan byn Xlk faf`lwa matWmrwn | |||
| 69. * | 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!" | Said they: "Pray on our behalf unto thy Sustainer that He make clear to us what her colour should be." ' [Mopes] answered: "Behold; He says it is to be a yellow cow, bright of hue, pleasing to the beholder." | 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." | qalwa ad` lna rbk ybyn lna malwnha qal anh yqwl anha bqr+ Sfra' faq` lwnha tsr alnaZryn | |||
| 70. * | 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." | Said' they: "Pray on our behalf unto thy Sustainer that He make clear to us what she is to be like, for to us all cows resemble one another; and then, if God so wills, we shall truly be guided aright!" | 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)." | qalwa ad` lna rbk ybyn lna mahy an albqr t$abh `lyna wana an $a' allh lmhtdwn | |||
| 71. * | He said: "He says: A heifer not trained to till the soil or water the fields; sound and without blemish." They said: "Now hast thou brought the truth." Then they offered her in sacrifice, but not with good-will. | [Moses] answered: "Behold, He says it is to be a cow not broken-in to plough the earth or to water the crops, free of fault, without markings of any other colour." Said they: "At last thou hast brought out the truth!"-and thereupon they sacrificed her, although they had almost left it undone.* almost always devoid of details, I would refer the reader to my book State and Government in Islam (pp. 11 ff. and passim). The importance of this problem, illustrated in the above story of the cow-and correctly grasped by the Prophet's Companions-explains why this surah has been entitled "The Cow". (See also 5:101 and the corresponding notes 120-123.) | He said: "That He says that it is a cow not manipulated/eased, it ploughs the earth, and does not water/irrigate the agricultural land/plants flawless, no marks/different colours in it." They said: "Now, you came with the truth/fact " So they slaughtered it, and they were not about to make/do (it). | qal anh yqwl anha bqr+laXlwl txyr alarD wlatsqy alHrx mslm+ la$y+ fyha qalwa alan jYt balHq fXbHwha wmakadwa yf`lwn | |||
| 72. * | 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. | For, O children of Israel, because you had slain a human being and then cast the blame for this [crime] upon one another -although God will bring to light what you would conceals* - | 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. | waX qtltm nfsa fadarAtm fyha wallh mKrj makntm tktmwn | |||
| 73. * | 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. | We said: "Apply this [principle] to some of those [cases of unresolved murder]: in this way God saves lives from death and shows you His will, so that you might [learn to] use your reason." | 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 | fqlna aDrbwh bb`Dha kXlk yHyy allh almwti wyrykm ayath l`lkm t`qlwn | |||
| 74. * | 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. | And yet, after all this, your hearts hardened and became like rocks, or even harder: for, behold, there are rocks from which streams gush forth; and, behold, there are some from which, when they are cleft, water issues; and, behold, there are some that fall down for awe of God* And God is not unmindful of what you do! | 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. | 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 | |||
| 75. * | 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. | CAN YOU, then, hope that they will believe in what you are preaching - seeing that a good many of them were wont to listen to the word of God and then, after having understood it, to pervert it knowingly?* | 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? | aftTm`wn an yWmnwa lkm wqd kan fryq mnhm ysm`wn klam allh xm yHrfwnh mn b`d ma`qlwh whm y`lmwn | |||
| 76. * | 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)? | For, when they meet those who have attained to faith. they say, "We believe [as you believe]" - but when they find themselves alone with one another, they say. "Do you inform them of what God has disclosed to you, so that they might use it in argument against you, quoting the words of your Sustainer?* Will you not. then, use your reason?" | 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 ? | 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 | |||
| 77. * | Know they not that Allah knoweth what they conceal and what they reveal? | Do they not know, then, that God is aware of all that they would conceal as well as of all that they bring into the open? | Are they not knowing that God knows what they keep secret and what they declare/publicize ? | awlay`lmwn an allh y`lm maysrwn wmay`lnwn | |||
| 78. * | And there are among them illiterates, who know not the Book, but (see therein their own) desires, and they do nothing but conjecture. | And there are among them unlettered people who have no real knowledge of the divine writ,* [following] only wishful beliefs and depending on nothing but conjecture. | 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. | wmnhm amywn lay`lmwn alktab ala amany wan hm ala yZnwn | |||
| 79. * | 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. | Woe, then, unto those who write down, with their own hands, [something which they claim to be] divine writ, and then say. "This is from God," in order to acquire a trifling gain thereby; woe, then, unto them for what their hands have written, and woe unto them for all that they may have gained! | 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. | 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 | |||
| 80. * | 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?" | And they say, "The fire will most certainly not touch us for more than a limited number of days."* Say [unto them]: "Have you received a promise from God - for God never breaks His promise - or do you attribute to God something which you cannot know?" | 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?" | wqalwa ln tmsna alnar ala ayama m`dwd+ ql atKXtm `nd allh `hda fln yKlf allh `hdh am tqwlwn `li allh malat`lmwn | |||
| 81. * | 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). | Yea! Those who earn evil and by their sinfulness are engulfed - they are destined for the fire. therein to abide; | 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. | bli mn ksb syY+ waHaTt bh KTyYth fawlYk aSHab alnar hm fyha Kaldwn | |||
| 82. * | But those who have faith and work righteousness, they are companions of the Garden: Therein shall they abide (For ever). | whereas those who attain to faith and do righteous deeds -they are destined for paradise, therein to abide. | And those who believed and made/did the correct/righteous deeds, those are the Paradise's owners/company, they are in it immortally/eternally. | walXyn amnwa w`mlwa alSalHat awlYk aSHab aljn+ hm fyha Kaldwn | |||
| 83. * | 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). | AND LO! We accepted this solemn pledge from [you,] ' the children of Israel: "You shall worship none but God; and you shall do good unto your parents and kinsfolk, and the orphans, and the poor; and you shall speak unto all people in a kindly way; and you shall be constant in prayer; and you shall spend in charity." And yet, save for a few of you, you turned away: for you are obstinate folk! | 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. | 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 | |||
| 84. * | 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. | And lo! We accepted your solemn pledge that you would not shed one another's blood, and would not drive one another from your homelands - whereupon you acknowledged it; and thereto you bear witness [even now]. | 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. | waXa aKXna myxaqkm latsfkwn dma'km wlatKrjwn anfskm mn dyarkm xm aqrrtm wantm t$hdwn | |||
| 85. * | 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. | And yet, it is you who slay one another and drive some of your own people from their homelands, aiding one another against them in sin and hatred; but if they come to you as captives, you ransom them - although the very [act of] driving them away has been made unlawful to you!* Do you, then, believe in some parts of the divine writ and deny the truth pf other parts? What, then, could be the reward of those among you who do such things but ignominy in the life of this world and, on the Day of Resurrection, commitment to most grievous suffering? For God is not unmindful of what you do. | 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. | 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 | |||
| 86. * | 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. | All who buy the life of this world at the price of the life to come - their suffering shall not be lightened, nor shall they be succoured! | 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. | awlYk alXyn a$trwa alHya+ aldnya balaKr+ fla yKff `nhm al`Xab wlahm ynSrwn | |||
| 87. * | 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! | For, indeed, We vouchsafed unto Moses the divine writ and caused apostle after apostle to follow him; and We vouchsafed unto Jesus, the son of Mary, all evidence of the truth, and strengthened him with holy inspiration. [Yet] is it not so that every time an apostle came unto you with something that was not to your liking, you gloried in your arrogance, and to some of them you gave the lie, while others you would slay? | 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. | 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 | |||
| 88. * | 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. | But they say, "Our hearts are already full of knowledge." Nay, but God has rejected them because of their refusal to acknowledge the truth: for, few are the things in which they believe.* | And they said: "Our hearts/minds (are) covered/uncomprehending." But God cursed them with their disbelief, so little/few (are) what they believe. | wqalwa qlwbna Glf bl l`nhm allh bkfrhm fqlyla mayWmnwn | |||
| 89. * | 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. | And whenever there came unto them a [new] revelation from God, confirming the truth already in their possession-and [bear in mind that] aforetime they used to pray for victory over those who were bent on denying the truth -: whenever there came unto them something which they recognized [as the truth], they would deny it. And God's rejection is the due of all who deny the truth. | 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. | 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 | |||
| 90. * | 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. | Vile is that [false pride] for which they have sold their own selves by denying the truth of what God has bestowed from on high, out of envy that God should bestow aught of His favour upon whomsoever He wills of His servants:* and thus have they earned the burden of God's condemnation, over and over. And for those who deny the truth there is shameful suffering in store. | 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. | 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 | |||
| 91. * | 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?" | For when they are told, "Believe in what God has bestowed from on high," they reply, "We believe [only] in what has been bestowed on us"-and they deny the truth of everything else, although it be a truth confirming the one already in their possession. Say "Why, then, did you slay God's prophets aforetime, if you were (truly] believers?"* | 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?" | 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 | |||
| 92. * | There came to you Moses with clear (Signs); yet ye worshipped the calf (Even) after that, and ye did behave wrongfully. | And indeed, there came unto you Moses with all evidence of the truth - and thereupon. in his absence, you took to worshipping the (golden] calf, and acted wickedly. | And Moses had (E) come to you with the evidences, then you took/received the calf from after him, and you are unjust/oppressive. | wlqd ja'km mwsi balbynat xm atKXtm al`jl mn b`dh wantm Zalmwn | |||
| 93. * | 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!" | And, lo, We accepted your solemn pledge, raising Mount Sinai high above you, [saying,] "Hold fast with [all your] strength unto what We have vouchsafed you, and hearken unto it!" [But] they say, "We have heard, but we disobey" - for their hearts are filled to overflowing with love of the [golden] calf because of their refusal to acknowledge the truth.* Say: "Vile is what this [false] belief of yours enjoins upon you-if indeed you are believers!" | 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?" | 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 | |||
| 94. * | 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." | Say: "If an afterlife with God is to be for you alone, to the exclusion of all other people,* then. you should long for death-if what you say is true!" | 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." | ql an kant lkm aldar alaKr+ `nd allh KalS+ mn dwn alnas ftmnwa almwt an kntm Sadqyn | |||
| 95. * | 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. | But never will they long for it, because [they are aware] of what their hands have sent ahead in this world: and God has full knowledge of evildoers. | And they will never/not wish/desire it, never, because (of) what their hands advanced, and God (is) knowledgeable with the unjust. | wln ytmnwh abda bma qdmt aydyhm wallh `lym balZalmyn | |||
| 96. * | 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. | And thou wilt most certainly find that they cling to life more eagerly than any other people, even more than those who are bent on ascribing divinity to other beings beside God: every one of them would love to live a thousand years, although the grant of long life could not save him from suffering [in the hereafter]: for God sees all that they do. | 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. | wltjdnhm aHrS alnas `li Hya+ wmn alXyn a$rkwa ywd aHdhm lw y`mr alf sn+ wmahw bmzHzHh mn al`Xab an y`mr wallh bSyr bma y`mlwn | |||
| 97. * | Say: Whoever is an enemy to Gabriel-for he brings down the (revelation) to thy heart by Allah's will, a confirmation of what went before, and guidance and glad tidings for those who believe,-- | SAY [O Prophet]: "Whosoever is an enemy of Gabriel" -who,, verily, by God's leave, has brought down upon thy heart this [divine writ] which confirms the truth of whatever there still remains [of earlier revelations], and is a guidance and a glad tiding for the believers-: | Say: "Who was an enemy to Gabriel, so that he descended it on your heart/mind with God's permission, confirming to what (is) between his hands, and (a) guidance and a good news to the believers." | ql mn kan `dwa ljbryl fanh nzlh `li qlbk baXn allh mSdqa lma byn ydyh whdi wb$ri llmWmnyn | |||
| 98. * | 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. | "whosover is an enemy of God and His angels and His message-bearers, including Gabriel and Michael, [should know that,] verily, God is the enemy of all who deny the truth."* | 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. | mn kan `dwa llh wmlaYkth wrslh wjbryl wmykal fan allh `dw llkafryn | |||
| 99. * | We have sent down to thee Manifest Signs (ayat); and none reject them but those who are perverse. | For, clear messages indeed have We bestowed upon thee from on high; and none denies their truth save the iniquitous. | And We had descended to you evidences signs/verses/evidences, and none disbelieves with it except the debauchers. | wlqd anzlna alyk ayat bynat wmaykfr bha ala alfasqwn | |||
| 100. * | 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. | Is it not so that every time they made a promise [unto God], some of them cast it aside? Nay, indeed: most of them do not believe. | Is (it) whenever they promised a promise/contract a group of them broke it, but most of them do notbelieve. | aw klma `ahdwa `hda nbXh fryq mnhm bl akxrhm layWmnwn | |||
| 101. * | 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! | And [even now,] when there has come unto them an apostle from God, confirming the truth already in their possession, some of those who were granted revelation aforetime cast the divine writ behind their backs as though unaware [of what it says],* | 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. | wlma ja'hm rswl mn `nd allh mSdq lma m`hm nbX fryq mn alXyn awtwa alktab ktab allh wra' Zhwrhm kanhm lay`lmwn | |||
| 102. * | 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! | and follow [instead] that which the evil ones used to practice during Solomon's reign - for it was not Solomon who denied the truth, but those evil ones denied it by teaching people sorcery -; and [they follow] that which has come down through the two angels in Babylon, Harilt and Mirfit-although these two never taught it to anyone without first declaring, "We are but a temptation to evil: do not, then, deny [God's] truth!" And they learn from these two how to create discord between a man and his wife; but whereas they can harm none thereby save by God's leave, they acquire a knowledge that only harms themselves and does not benefit them - although they know; indeed, that he who acquires this [knowledge] shall have no share in the good of the life to come.* For, vile indeed is that [art] for which they have sold their own selves -had they but known it! | 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? | 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 | |||
| 103. * | If they had kept their Faith and guarded themselves from evil, far better had been the reward from their Lord, if they but knew! | And had they but believed and been conscious of Him, reward from God would indeed have brought them good-had they but known it! | And if they had believed and feared and obeyed, then a reward (E) from at God, (is) better if they were knowing. | wlw anhm amnwa watqwa lmxwb+ mn `nd allh Kyr lw kanwa y`lmwn | |||
| 104. * | 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. | O YOU who have attained to faith! Do not say [to the Prophet], "Listen to us," but rather say, "Have patience with us," and hearken [unto him], since grievous suffering awaits those who deny the truth.* | 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. | yaayha alXyn amnwa latqwlwa ra`na wqwlwa anZrna wasm`wa wllkafryn `Xab alym | |||
| 105. * | 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. | Neither those from among the followers of earlier revelation who are bent on denying the truth, nor those who ascribe divinity to other beings beside God, would like to see any good* ever bestowed upon you from on high by your Sustainer; but God singles out for His grace whom He wills-for God is limitless in His great bounty. | 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. | 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 | |||
| 106. * | 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? | Any message which, We annul or consign to oblivion We replace with a better or a similar ones.* Dost thou not know that God has the power to will anything? | 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 ? | mannsK mn ay+ aw nnsha nat bKyr mnha aw mxlha alm t`lm an allh `li kl $Y qdyr | |||
| 107. * | Knowest thou not that to Allah belongeth the dominion of the heavens and the earth? And besides Him ye have neither patron nor helper. | Dost thou not know that God's is the dominion over the heavens and the earth, and that besides God you have none to protect you or bring you succour? | 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. | alm t`lm an allh lh mlk alsmawat walarD wmalkm mn dwn allh mn wly wlanSyr | |||
| 108. * | 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. | Would you, perchance, ask of the Apostle who has been sent unto you what was asked aforetime of Moses? But whoever chooses to deny the [evidence of the] truth, instead of believing in it,* has already strayed from the right path. | 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. | am trydwn an tsYlwa rswlkm kma sYl mwsi mn qbl wmn ytbdl alkfr balayman fqd Dl swa' alsbyl | |||
| 109. * | 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. | Out of their selfish envy, many among the followers of earlier revelation would like to bring you back to denying the truth after you have attained to faith - [even] after the truth has become clear unto them. None the less, forgive and forbear, until God shall make manifest His will: behold, God has the power to will anything. | 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. | 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 | |||
| 110. * | 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. | And be constant in prayer, and render the purifying dues; for, whatever good deed you send ahead for your own selves, you shall find it with God: behold, God sees all that you do. | 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. | waqymwa alSla+ watwa alzka+ wmatqdmwa lanfskm mn Kyr tjdwh `nd allh an allh bma t`mlwn bSyr | |||
| 111. * | 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." | AND THEY claim, "None shall ever enter paradise unless he be a Jew" - or, "a Christian". Such are their wishful beliefs! Say: "Produce an evidence for what you are claiming,* if what you say is true!" | 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." | wqalwa ln ydKl aljn+ ala mn kan hwda aw nSari tlk amanyhm ql hatwa brhankm an kntm Sadqyn | |||
| 112. * | 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. | Yea, indeed: everyone who surrenders his whole being unto God, and is a doer of good withal, shall have his reward with his Sustainer; and all such need have no fear, and neither shall they grieve.* | 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. | bli mn aslm wjhh llh whw mHsn flh ajrh `nd rbh wlaKwf `lyhm wlahm yHznwn | |||
| 113. * | 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. | Furthermore, the Jews assert, "The Christians have no valid ground for their beliefs," while the Christians assert, "The Jews have no valid ground for their beliefs" - and both quote the divine writ! Even thus, like unto what they say, have [always] spoken those who were devoid of knowledge;" but it is God who will judge between them on Resurrection Day with regard to all on which they were wont to differ.* | 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. | wqalt alyhwd lyst alnSari `li $Y wqalt alnSari lyst alyhwd `li $Y whm ytlwn alktab kXlk qal alXyn lay`lmwn mxl qwlhm fallh yHkm bynhm ywm alqyam+ fyma kanwa fyh yKtlfwn | |||
| 114. * | And who is more unjust than he who forbids that in places for the worship of Allah, Allah's name should be celebrated?-whose zeal is (in fact) to ruin them? It was not fitting that such should themselves enter them except in fear. For them there is nothing but disgrace in this world, and in the world to come, an exceeding torment. | Hence, who could be more wicked than those who bar the mention of God's name from [any of] His houses of worship and strive for their ruin, [although] they have no right to enter them save in fear [of God]?* For them, in this world, there is ignominy in store; and for them, in the life to come, awesome sufferidg. | And who is more unjust/oppressive from (than) who prevented (in) God's mosques that His name be mentioned/remembered in it, and strived/hastened in its destruction/spoilage. Those, it was not for them that they enter it except afraid/frightened. For them in the present world (is) shame/disgrace and for them in the end (other life) (is a) great torture. | wmn aZlm mmn mn` msajd allh an yXkr fyha asmh ws`i fy Krabha awlYk ma kan lhm an ydKlwha ala KaYfyn lhm fy aldnya Kzy wlhm fy alaKr+ `Xab `Zym | |||
| 115. * | To Allah belong the east and the West: Whithersoever ye turn, there is the presence of Allah. For Allah is all-Pervading, all-Knowing. | And God's is the east and the west: and wherever you turn, there is God's countenance. Behold, God is infinite, all-knowing. | And to God the sunrise/east and the sunset/west, so wherever you turn, so there (is) God's face/direction, that God is rich/extended, knowledgeable. | wllh alm$rq walmGrb faynma twlwa fxm wjh allh an allh was` `lym | |||
| 116. * | 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. | And yet some people assert, "God has taken unto Himself a son!" Limitless is He in His glory!* Nay, but His is all that is in the heavens and on earth; all things devoutly obey His will. | 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. | wqalwa atKXallh wlda sbHanh bl lh mafy alsmawat walarD kl lh qantwn | |||
| 117. * | 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. | The Originator is He of the heavens and the earth: and when He wills a thing to be, He but says unto it, "Be" -and it is. | 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. | bdy` alsmawat walarD waXa qDi amra fanma yqwl lh kn fykwn | |||
| 118. * | 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). | AND [only] those who are devoid of knowledge say, "Why does God not speak unto us, nor is a [miraculous] sign shown to us?" Even thus, like unto what they, say, spoke those who lived before their time* their hearts are all alike. Indeed, We have made all the signs manifest unto people who are endowed with inner certainty. | 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. | wqal alXyn lay`lmwn lwla yklmna allh aw tatyna ay+ kXlk qal alXyn mn qblhm mxl qwlhm t$abht qlwbhm qd byna alayat lqwm ywqnwn | |||
| 119. * | Verily We have sent thee in truth as a bearer of glad tidings and a warner: But of thee no question shall be asked of the Companions of the Blazing Fire. | Verily, We have sent thee [O Prophet] with the truth, as a bearer of glad tidings and a warner: and thou shalt not be held accountable for those who are destined for the blazing fire. | That We sent you with the truth (as) an announcer of good news and a warner/giver of notice, and you are not (to) be asked/questioned about the roaring fire's/Hell's owners/company. | ana arslnak balHq b$yra wnXyra wlatsAl `n aSHab aljHym | |||
| 120. * | 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. | For, never will the Jews be pleased with thee. nor yet the Christians, unless thou follow their own creeds. Say: "Behold, God's guidance is the only true guidance." And, indeed, if thou shouldst follow their errant views after all the knowledge that has come unto thee. thou wouldst have none to protect thee from God, and none to bring thee succour. | 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. | 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 | |||
| 121. * | 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. | Those unto whom We have vouchsafed the divine writ [and who] follow it as it ought to be followed*-it is they who [truly] believe in it; whereas all who choose to deny its truth -it is they, they who are the losers! | 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. | alXyn atynahm alktab ytlwnh Hq tlawth awlYk yWmnwn bh wmn ykfr bh fawlYk hm alKasrwn | |||
| 122. * | 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). | O CHILDREN of Israel! Remember those blessings of Mine with which I graced you, and how I favoured you above all other people; | 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). | yabny asraYyl aXkrwa n`mty alty an`mt `lykm wany fDltkm `li al`almyn | |||
| 123. * | 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). | and remain conscious of [the coming of] a Day when no human being shall in the least avail another, nor shall ransom be accepted from any of them, nor shall intercession be of any use to them, and none shall be succoured.* | 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. | watqwa ywma latjzy nfs `n nfs $yYa wlayqbl mnha `dl wlatnf`ha $fa`+ wla hm ynSrwn | |||
| 124. * | 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." | And [remember this:] when his Sustainer tried Abraham by [His] commandments and the latter fulfilled them, He said: "Behold, I shall make thee a leader of men." Abraham asked: "And [wilt Thou make leaders] of my offspring as well?" [God] answered: "My covenant does not embrace the evildoers."* | 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." | waX abtli abrahym rbh bklmat fatmhn qal any ja`lk llnas amama qal wmn Xryty qal laynal `hdy alZalmyn | |||
| 125. * | 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). | AND LO! We made the Temple a goal to which people might repair again and again, and a sanctuary: take then, the place whereon Abraham once stood as your place of prayer." And thus did We command Abraham and Ishmael: "Purify My Temple for those who will walk around it, and those who will abide near it in meditation, and those who will bow down and prostrate themselves [in prayer]." | 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." | 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 | |||
| 126. * | 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)!" | And, lo, Abraham prayed: "O my Sustainer! Make this a land secure, and grant its people fruitful sustenance - such of them as believe in God and the Last Day." [God] answered: "And whoever shall deny the truth, him will I let enjoy himself for a short while -but in the end I shall drive him to suffering through fire: and how vile a journey's end!" | 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." | 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 | |||
| 127. * | 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. | And when Abraham and Ishmael were raising the foundations of the Temple, [they prayed:] "O our Sustainer! Accept Thou this from us: for, verily, Thou alone art all-hearing, all-knowing! | 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." | waX yrf` abrahym alqwa`d mn albyt wasma`yl rbna tqbl mna ank ant alsmy` al`lym | |||
| 128. * | "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. | "O our Sustainer! Make us surrender ourselves unto Thee, and make out of our offspring* a community that shall surrender itself unto Thee, and show us our ways of worship, and accept our repentance: for, verily, Thou alone art the Acceptor of Repentance, the Dispenser of Grace! | 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. | rbna waj`lna mslmyn lk wmn Xrytna am+ mslm+ lk warna mnaskna wtb `lyna ank ant altwab alrHym | |||
| 129. * | "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." | "O our Sustainer! Raise up from the midst of our off spring* an apostle from among themselves, who shall convey unto them Thy messages, and impart unto them revelation as well as wisdom, and cause them to grow in purity: for, verily, Thou alone art almighty, truly wise!" | 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. | rbna wab`x fyhm rswla mnhm ytlw `lyhm ayatk wy`lmhm alktab walHkm+ wyzkyhm ank ant al`zyz alHkym | |||
| 130. * | 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. | And who, unless he be weak of mind, would want to abandon Abraham's creed, seeing that We have indeed raised him high in this world, and that, verily, in the life to come he shall be among the righteous? | 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. | wmn yrGb `n ml+ abrahym ala mn sfh nfsh wlqd aSTfynah fy aldnya wanh fy alaKr+ lmn alSalHyn | |||
| 131. * | 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." | When his Sustainer said to him, "Surrender thyself unto Me!" - he answered, "I have surrendered myself unto [Thee,] the Sustainer of all the worlds." | 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." | aX qal lh rbh aslm qal aslmt lrb al`almyn | |||
| 132. * | 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." | And this very thing did Abraham bequeath unto his children, and [so did] Jacob: "O my children! Behold, God has granted you the purest faith; so do not allow death to overtake you ere you have surrendered yourselves unto Him." | 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." | wwSi bha abrahym bnyh wy`qwb yabny an allh aSTfi lkm aldyn flatmwtn ala wantm mslmwn | |||
| 133. * | 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)." | Nay, but you [yourselves, O children of Israel,] bear witness that when death was approaching Jacob, he said unto his sons: "Whom will you worship after I am gone?" They answered: "We will worship thy God, the God of thy forefathers Abraham and Ishmael* and Isaac, the One God; and unto Him w;1l we surrender ourselves." | 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." | am kntm $hda' aX HDr y`qwb almwt aX qal lbnyh mat`bdwn mn b`dy qalwa n`bdalhk walh abaYk abrahym wasma`yl wasHaq alha waHda wnHn lh mslmwn | |||
| 134. * | That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case! | Now those people have passed away; unto them shall be accounted what they have earned, and unto you, what you have earned; and you will not be, judged on the strength of what they did.* | That is a nation had past for it what it earned/acquired and for you what you earned/acquired and you are not to (be) asked/questioned about what they were doing/making. | tlk am+ qd Klt lha maksbt wlkm maksbtm wlatsAlwn `ma kanwa y`mlwn | |||
| 135. * | They say: "Become Jews or Christians if ye would be guided (To salvation)." Say thou: "Nay! (I would rather) the Religion of Abraham the True, and he joined not gods with Allah." | AND THEY say, "Be Jews" - or, "Christians" - "and you shall be on the right path." Say: "Nay, but [ours is] the creed of Abraham, who turned away from all that is false,* and was not of those who ascribe divinity to aught beside God." | And they said: "Be Jews or Christians, you will be guided." Say: "But Abraham's religion/faith submitter/unifier of God, and he was not from the sharers (with God)." | wqalwa kwnwa hwda aw nSari thtdwa ql bl ml+ abrahym Hnyfa wmakan mn alm$rkyn | |||
| 136. * | 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)." | Say: "We believe in God, and in that which has been bestowed from on high upon us, and that which has been bestowed upon Abraham and Ishmael and Isaac and Jacob and ,their descendants, and that which has been vouchsafed to Moses and Jesus; and that which has been vouchsafed to all the [other] prophets by their Sustainer: we make no distinction between any of them.* And it is unto Him that we surrender ourselves." | 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." | 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 | |||
| 137. * | 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. | And if [others] come to believe in the way you believe, they will indeed find themselves on the right path; and if they turn away, it is but they who will be deeply in the wrong, and God will protect thee from them: for He alone is all-hearing, all-knowing. | 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. | fan amnwa bmxl maamntm bh fqd ahtdwa wan twlwa fanma hm fy $qaq fsykfykhm allh whw alsmy` al`lym | |||
| 138. * | (Our religion is) the Baptism of Allah. And who can baptize better than Allah. And it is He Whom we worship. | [Say: "Our life takes its] hue from God! And who could give a better hue [to life] than God, if we but truly worship Him?" | God's faith/immersion, and who (is) better than God's faith/immersion, and we are to Him worshipping. | SbG+ allh wmn aHsn mn allh SbG+ wnHn lh `abdwn | |||
| 139. * | 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? | Say [to the Jews and the Christians]: "Do you argue with us about God?* But He is our Sustainer as well as your Sustainer - and unto us shall be accounted our deeds, and unto you, your deeds; and it- is unto Him alone that we devote ourselves. | 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 ?" | ql atHajwnna fy allh whw rbna wrbkm wlna a`malna wlkm a`malkm wnHn lh mKlSwn | |||
| 140. * | 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! | "Do you claim that Abraham and Ishmael and Isaac and Jacob and their descendants were `Jews' or `Christians'?" Say: "Do you know more than God does? And who could be more wicked than he who suppresses a testimony given to him by God?* Yet God is not unmindful of what you do. | 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." | am tqwlwn an abrahym wasma`yl wasHaq wy`qwb walasbaT kanwa hwda aw nSari ql 'antm a`lm am allh wmn aZlm mmn ktm $had+ `ndh mn allh wmaallh bGafl `ma t`mlwn | |||
| 141. * | That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case: | "Now those people have passed away; unto them shall be accounted what they have earned, and unto you, what you have earned; and you will not be judged on the strength of what they did." | That (is) a nation had passed/expired for it what it earned/acquired, and for you what you earned/acquired, and you are not (to) be asked/questioned about what they were making/doing. | tlk am+ qd Klt lha maksbt wlkm maksbtm wlatsAlwn `ma kanwa y`mlwn | |||
| 142. * | The fools among the people will say: "What hath turned them from the Qibla to which they were used?" Say: To Allah belong both east and West: He guideth whom He will to a Way that is straight. | THE WEAK-MINDED among people will say, "What has turned them away from the direction of prayer which they have hitherto observed?" Say: "God's is the east and the west; He guides whom He wills onto a straight way."* | The ignorant/foolish from the people will say: "What turned them away from their (prayer) direction,which they were on it?" Say: "To God (are) the sunrise/east and the sunset/west, He guides whom He wills/wants to a straight/direct road/way." | syqwl alsfha' mn alnas mawlahm `n qblthm alty kanwa `lyha ql llh alm$rq walmGrb yhdy mn y$a' ali SraT mstqym | |||
| 143. * | 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. | And thus have We willed you to be a community of the middle way, so that [with your lives] you might bear witness to the truth before all mankind, and that the Apostle might bear witness to it before you. And it is only to the end that We might make a clear distinction between those who follow the Apostle and those who turn about on their heels that We have appointed [for this community] the direction of prayer which thou [O Prophet] hast formerly observed: for this was indeed a hard test for all but those whom God has guided aright. But God will surely not lose sight of your faith-for, behold, God is most compassionate towards man, a dispenser of grace. | 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. | 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 | |||
| 144. * | 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. | We have seen thee [O Prophet] often turn thy face towards heaven [for guidance]: and now We shall indeed make thee turn in prayer in a direction which will fulfil thy desire. Turn, then, thy face towards the Inviolable House of Worship; and wherever you all may be, turn your faces towards it [in prayer]. And, verily, those who have been vouchsafed revelation aforetime know well that this [commandment] comes in truth from their Sustainer; and God is not unaware of what they do. | 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. | 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 | |||
| 145. * | 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. | And yet, even if thou wert to place all evidence* before those who have been vouchsafed earlier revelation, they would not follow thy direction of prayer; and neither mayest thou follow their direction of prayer, nor even do they follow one another's direction. And if thou shouldst follow their errant views after all the knowledge that has come unto thee thou wouldst surely be among the evildoers. | 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. | 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 | |||
| 146. * | The people of the Book know this as they know their own sons; but some of them conceal the truth which they themselves know. | They unto whom We have vouchsafed revelation aforetime know it as they know their own children: but, behold, some of them knowingly suppress the truth - | 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. | alXyn atynahm alktab y`rfwnh kma y`rfwn abna'hm wan fryqa mnhm lyktmwn alHq whm y`lmwn | |||
| 147. * | The Truth is from thy Lord; so be not at all in doubt. | the truth from thy Sustainer!* Be not, then, among the doubters: | The truth (is) from your Lord, so do not be (E) from the doubting/arguing. | alHq mn rbk fla tkwnn mn almmtryn | |||
| 148. * | 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. | for, every community faces a direction of its own, of which He'is the focal point. Vie, therefore, with one another in doing good works. Wherever you may be, God will gather you all unto Himself: for, verily, God has the power to will anything. | 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. | wlkl wjh+ hw mwlyha fastbqwa alKyrat ayn matkwnwa yat bkm allh jmy`a an allh `li kl $Y qdyr | |||
| 149. * | 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. | Thus, from wherever thou mayest come forth, turn thy face [in prayer] towards the Inviolable House of Worship-for,. behold, this [commandment] comes in truth from thy Sustainer; and God is not unaware of what you do. | 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. | wmn Hyx Krjt fwl wjhk $Tr almsjd alHram wanh llHq mn rbk wmaallh bGafl `ma t`mlwn | |||
| 150. * | 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; | Hence, from wherever thou mayest come forth, turn thy face [in prayer] towards the Inviolable House of Worship; and wherever you all may be, turn your faces towards it, so that people should have no argument against you unless they are bent upon wrongdoing.* And hold not them in awe, but stand in awe of Me, and [obey Me,] so that I might bestow upon you the full measure of My blessings., and that you might follow the right path. | 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. | 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$wny wlatm n`mty `lykm wl`lkm thtdwn | |||
| 151. * | A similar (favour have ye already received) in that We have sent among you an Messenger of your own, rehearsing to you Our Signs, and sanctifying you, and instructing you in Scripture and Wisdom, and in new knowledge. | Even as We have sent unto you an apostle from among yourselves to convey unto you Our messages, and to cause you to grow in purity, and to impart unto you revelation and wisdom, and to teach you that which you knew not: | As We sent in you a messenger from you, he reads/recites on you Our verses/evidences and he purifies you and he teaches you The Book and the wisdom, and he teaches you what you were not knowing. | kma arslna fykm rswla mnkm ytlw `lykm ayatna wyzkykm wy`lmkm alktab walHkm+ wy`lmkm malm tkwnwa t`lmwn | |||
| 152. * | Then do ye remember Me; I will remember you. Be grateful to Me, and reject not Faith. | so remember Me, and I shall remember you; and be grateful unto Me, and deny Me not. | So mention/remember Me, I remember you, and thank/be grateful to Me and do not disbelieve. | faXkrwny aXkrkm wa$krwa ly wlatkfrwn | |||
| 153. * | O ye who believe! seek help with patient perseverance and prayer; for Allah is with those who patiently persevere. | O YOU who have attained to faith! Seek aid in steadfast patience and prayer: for, behold, God is with those who are patient in adversity. | You, you those who believed, seek help with the patience and the prayers that God (is) with the patient/enduring. | yaayha alXyn amnwa ast`ynwa balSbr walSla+ an allh m` alSabryn | |||
| 154. * | 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. | And say not of those who are slain in God's cause, "They are dead": nay, they are alive, but you perceive it not. | 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. | wlatqwlwa lmn yqtl fy sbyl allh amwat bl aHya' wlkn lat$`rwn | |||
| 155. * | Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere, | And most certainly shall We try you by means* of danger, and hunger, and loss of worldly goods, of lives and of [labour's] fruits. But give glad tidings unto those who are patient in adversity - | And We will test you (E) with something from the fear/fright and the hunger/starvation and reduction/decrease from the properties owned/wealth, and the selves and the fruits, and announce good news (to) the patient. | wlnblwnkm b$Y mn alKwf waljw` wnqS mn alamwal walanfs walxmrat wb$ralSabryn | |||
| 156. * | Who say, when afflicted with calamity: "To Allah We belong, and to Him is our return":- | who, when calamity befalls them, say, "Verily, unto God do we belong and, verily, unto Him we shall return." | Those who if a disaster/every thing hated struck them they said: "We are to God, and we are to Him returning." | alXyn aXa aSabthm mSyb+ qalwa ana llh wana alyh raj`wn | |||
| 157. * | They are those on whom (Descend) blessings from Allah, and Mercy, and they are the ones that receive guidance. | It is they upon whom their Sustainer's blessings and grace are bestowed, and it is they, they who are on the right path! | Those, on them (are) prayers from their Lord and a mercy, and those are the guided. | awlYk `lyhm Slwat mn rbhm wrHm+ wawlYk hm almhtdwn | |||
| 158. * | 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. | [Hence,] behold, As-Safa and Al-Marwah are among the symbols set up by God; and thus, no wrong does he who, having come to the Temple on pilgrimage or on a pious visit, strides to and fro between these two: for, if one does more good than he is bound to do-behold, God is responsive to gratitude, all-knowing. | 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. | 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 | |||
| 159. * | 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,-- | BEHOLD, as for those who suppress aught of the evidence of the truth and of the guidance which We have bestowed from on high, after We have made it clear unto mankind through the divine writ - these it is whom God will reject, and whom all who can judge will reject.* | 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. | an alXyn yktmwn maanzlna mn albynat walhdi mn b`d mabynah llnas fy alktab awlYk yl`nhm allh wyl`nhm alla`nwn | |||
| 160. * | Except those who repent and make amends and openly declare (the Truth): To them I turn; for I am Oft-returning, Most Merciful. | Excepted, however, shall be they that repent, and put themselves to rights, and make known the truth: and it is they whose repentance I shall accept-for I alone am the Acceptor of Repentance, the Dispenser of Grace. | Except those who repented and corrected/repaired and clarified/explained, so those I forgive on them, and I am the forgiver, the most merciful. | ala alXyn tabwa waSlHwa wbynwa fawlYk atwb `lyhm wana altwab alrHym | |||
| 161. * | Those who reject Faith, and die rejecting,--on them is Allah's curse, and the curse of angels, and of all mankind; | Behold, as for those who are bent on denying the truth and die as deniers of the truth -their due is rejection by God, and by the angels,, and by all [righteous] men. | 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. | an alXyn kfrwa wmatwa whm kfar awlYk `lyhm l`n+ allh walmlaYk+ walnas ajm`yn | |||
| 162. * | They will abide therein: Their penalty will not be lightened, nor will respite be their (lot). | In this state shall they abide; [and] neither will their suffering, be lightened, nor will they be granted respite. | Immortally/eternally in it, the torture does not be lightened/reduced from them, and nor they be given time/delayed. | Kaldyn fyha layKff `nhm al`Xab wlahm ynZrwn | |||
| 163. * | And your Allah is One Allah. There is no god but He, Most Gracious, Most Merciful. | AND YOUR GOD is the One God: there is no deity save Him, the Most Gracious, the Dispenser of Grace. | And your God, (is) one God, (there is) no God except He, the merciful, the most merciful. | walahkm alh waHd laalh ala hw alrHmn alrHym | |||
| 164. * | 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. | Verily, in the creation of the heavens and of the earth, and the succession of night and day: and in the ships that speed through the sea with what is useful to man: and in the waters which God sends down from the sky, giving life thereby to the earth after it had, been lifeless, and causing all manner of living creatures to multiply thereon: and in the change of the winds, and the clouds that run their appointed courses between sky and earth: [in all this] there are messages indeed for people who use their reason. | 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. | 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 | |||
| 165. * | 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. | And yet there are people who choose to believe in beings that allegedly rival God, loving them as [only] God should be loved: whereas those who have attained to faith love God more than all else. If they who are bent on evildoing could but see - as see they will when they are made to suffer* [on Resurrection Day] -that all might belongs to God alone, and that God is severe in [meting out] punishment! | 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. | 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 | |||
| 166. * | 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. | [On that Day] it will come to pass that those who had been [falsely] adored shall disown their followers, and the latter shall see the suffering [that awaits them], with all their hopes* cut to pieces! | 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. | aX tbra alXyn atb`wa mn alXyn atb`wa wrawa al`Xab wtqT`t bhm alasbab | |||
| 167. * | 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. | And then those followers shall say: "Would that we had a second chance [in life], so that we could disown them as they have disowned us!" Thus will God show them their works [in a manner that will cause them] batter regrets; but they will not come out of the fire.* | 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. | wqal alXyn atb`wa lw an lna kr+ fntbra mnhm kma tbrWwa mna kXlk yryhm allh a`malhm Hsrat `lyhm wmahm bKarjyn mn alnar | |||
| 168. * | 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. | O MANKIND! Partake of what is lawful and good on earth, and follow not Satan's footsteps: for, verily, he is your open foe, | 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. | yaayha alnas klwa mma fy alarD Hlala Tyba wlattb`wa KTwat al$yTan anh lkm `dw mbyn | |||
| 169. * | For he commands you what is evil and shameful, and that ye should say of Allah that of which ye have no knowledge. | and bids you only to do evil, and to commit deeds of abomination, and to attribute unto God something of which you have no knowledge.* | 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. | anma yamrkm balsw' walfH$a' wan tqwlwa `li allh malat`lmwn | |||
| 170. * | 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? | But when they are told, "Follow what God has bestowed from on high," some answer, "Nay, we shall follow [only] that which we found our forefathers believing in and doing." Why, even if their forefathers did not use their reason at all, and were devoid of all guidance? | 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 ? | waXa qyl lhm atb`wa maanzl allh qalwa bl ntb` maalfyna `lyh aba'na awlw kan abaWhm lay`qlwn $yYa wlayhtdwn | |||
| 171. * | The parable of those who reject Faith is as if one were to shout Like a goat-herd, to things that listen to nothing but calls and cries: Deaf, dumb, and blind, they are void of wisdom. | And so, the parable of those who re bent on denying the truth is that of the beast which hears the shepherd's cry, and hears in it nothing but the sound of a voice and a call.* Deaf are they, and dumb, and blind: for they do not use their reason. | And (the) example/proverb of those who disbelieved (is) as (the) example/proverb of who cries/caws with what he does not hear, except calling/requesting and calling/crying, deaf, mute, blind, so they do not reason/comprehend. | wmxl alXyn kfrwa kmxl alXy yn`q bma laysm` ala d`a' wnda' Sm bkm `my fhm lay`qlwn | |||
| 172. * | O ye who believe! Eat of the good things that We have provided for you, and be grateful to Allah, if it is Him ye worship. | O you who have attained to faith! Partake of the good things which We have provided for you as sustenance, and render thanks unto God, if it is [truly] Him that you worship. | You, you those who believed, eat from (the) goodnesses what We provided for you and thank/be grateful to God, if you were (only) Him worshipping. | yaayha alXyn amnwa klwa mn Tybat marzqnakm wa$krwa llh an kntm ayah t`bdwn | |||
| 173. * | 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. | He has forbidden to you only carrion, and blood, and the flesh of swine, and that over which any name other than God's has been invoked; * but if one is driven by necessity - neither coveting it nor exceeding his immediate need -no sin shall be upon him: for, behold, God is much-forgiving, a dispenser of grace. | 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. | anma Hrm `lykm almyt+ waldm wlHm alKnzyr wmaahl bh lGyr allh fmn aDTr Gyr baG wla`ad fla axm `lyh an allh Gfwr rHym | |||
| 174. * | 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. | VERILY, as for those who suppress aught of the revelation* which God has bestowed from on high, and barter it away for a trifling gain - they but fill their bellies with fire. And God will not speak unto them on the Day of Resurrection, nor will He cleanse them [of their sins]; and grievous suffering awaits them. | 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. | an alXyn yktmwn maanzl allh mn alktab wy$trwn bh xmna qlyla awlYk mayaklwn fy bTwnhm ala alnar wlayklmhm allh ywm alqyam+ wlayzkyhm wlhm `Xab alym | |||
| 175. * | They are the ones who buy Error in place of Guidance and Torment in place of Forgiveness. Ah! what boldness (They show) for the Fire! | It is they who take error in exchange for guidance, and suffering in exchange for forgiveness: yet how little do they seem to fear the fire! | Those are those who bought/volunteered the misguidance with the guidance, and the torture with the forgiveness, so what made them be patient on the fire? | awlYk alXyn a$trwa alDlal+ balhdi wal`Xab balmGfr+ fma aSbrhm `li alnar | |||
| 176. * | (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). | Thus it is: since it is God who bestows the divine writ from on high, setting forth the truth, all those who set their own views against the divine writ* are, verily, most deeply in the wrong. | 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. | Xlk ban allh nzl alktab balHq wan alXyn aKtlfwa fy alktab lfy $qaq b`yd | |||
| 177. * | 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. | True piety does not consist in turning your faces towards the east or the west - but truly pious is he who believes in God, and the Last Day; and the angels, and revelation, and the prophets; and spends his substance - however much he himself may cherish - it - upon his near of kin, and the orphans, and the needy, and the wayfarer, and the beggars, and for the freeing of human beings from bondage; and is constant in prayer, and renders the purifying dues; and [truly pious are] they who keep their promises whenever they promise, and are patient in misfortune and hardship and in time of peril: it is they that have proved themselves true, and it is they, they who are conscious of God. | 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). | 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 | |||
| 178. * | 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. | O YOU who have attained to faith! Just retribution is ordained for you in cases of killing: the free for the free, and the slave for the slave, and the woman for the woman.[1] And if something [of his guilt] is remitted to a guilty person by his brother,[2] this [remission] shall be adhered to with fairness, and restitution to his fellow-man shall be made in a goodly manner.[3] This is an alleviation from your Sustainer, and an act of His grace. And for him who, none the less, [4] wilfully transgresses the bounds of what is right, there is grievous suffering in store: | 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. | 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 | |||
| 179. * | In the Law of Equality there is (saving of) Life to you, o ye men of understanding; that ye may restrain yourselves. | for, in [the law of] just retribution, O you who are endowed with insight, there is life for you, so that you might remain conscious of God! [*5] | And for you in the revenge (is) life/growth, you (owners) of the pure minds/hearts, maybe you fear and obey (God). | wlkm fy alqSaS Hya+ yawli alalbab l`lkm ttqwn | |||
| 180. * | 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. | IT IS ordained for you, when death approaches any of you and he is leaving behind much wealth, to make bequests in favour of his parents and [other] near of kin in accordance with what is fair:* this is binding on all who are conscious of God. | 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). | ktb `lykm aXa HDr aHdkm almwt an trk Kyra alwSy+ llwaldyn walaqrbyn balm`rwf Hqa `lialmtqyn | |||
| 181. * | 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). | And if anyone alters such a provision, after having come to know it, the sin of acting thus shall fall only upon those who have altered it. Verily, God is all-hearing, all-knowing. | 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. | fmn bdlh b`d masm`h fanma axmh `li alXyn ybdlwnh an allh smy` `lym | |||
| 182. * | 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. | If, however, one has reason to fear that the testator has committed a mistake or a [deliberate] wrong, and thereupon brings about a settlement between the heirs,* he will incur no sin [thereby]. Verily, God is much-forgiving, a dispenser of grace. | 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. | fmn Kaf mn mwS jnfa aw axma faSlH bynhm fla axm `lyh an allh Gfwr rHym | |||
| 183. * | O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint,-- | O YOU who have attained to faith! Fasting is ordained for you as it was ordained for those before you, so that you might remain conscious of God: | 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). | yaayha alXyn amnwa ktb `lykm alSyam kma ktb `li alXyn mn qblkm l`lkm ttqwn | |||
| 184. * | (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. | [fasting] during a certain number of days. But whoever of you is ill, or on a journey, [shall fast instead for the same] number of other days; and [in such cases] it is incumbent upon those who can afford it to make sacrifice by feeding a needy person. And whoever does more good than he is bound to do does good unto himself thereby; for to fast is to do good unto yourselves - if you but knew it. | 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. | 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 | |||
| 185. * | 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. | It was the month of Ramadan in which the Qur'an was [first] bestowed from on high as a guidance unto man and a self-evident proof of that guidance, and as the standard by which to discern the true from the false. Hence, whoever of you lives to see* this month shall fast throughout it; but he that is ill, or on a journey, [shall fast instead for the same] number of other days. God wills that you shall have ease, and does not will you to suffer hardship; but [He desires] that you complete the number [of days required], and that you extol God for His having guided you aright, and that you render your thanks [unto Him]. | (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. | $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$krwn | |||
| 186. * | When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way. | AND IF My servants ask thee about Me - behold, I am near; I respond to the call of him who calls, whenever he calls unto Me: let them, then, respond unto Me, and believe in Me, so that they might follow the right way. | And if My worshippers/slaves asked/questioned you about Me, so I am near/close, I answer/reply the caller's/requester's call/request/prayer if (he) called/requested/prayed (to) Me, so they should answer/reply to Me and they should believe in Me (E), maybe they be correctly guided. | waXa salk `bady `ny fany qryb ajyb d`w+ alda` aXa d`an flystjybwa ly wlyWmnwa by l`lhm yr$dwn | |||
| 187. * | 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. | IT IS lawful for you to go in unto your wives during the night preceding the [day's] fast: they are as a garment for you, and you are as a garment for them. God is aware that you would have deprived yourselves of this right, and so He has turned unto you in His mercy and removed this hardship from you. Now, then, you may lie with them skin to skin, and avail yourselves of that which God has ordained for you, and eat and drink until you can discern the white streak of dawn against the blackness of night, and then resume fasting until nightfall; but do not lie with them skin to skin when you are about to abide.in meditation in houses of worship. These are the bounds set by God: do not, then, offend against them - [for] it is thus that God makes clear His messages unto mankind, so that they might remain conscious of Him. | (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). | 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 | |||
| 188. * | 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. | AND DEVOUR NOT one another's possessions wrongfully, and neither employ legal artifices with a view to devouring sinfully, and knowingly, anything that by right belongs to others.* | 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. | wlataklwa amwalkm bynkm balbaTl wtdlwa bha ali alHkam ltaklwa fryqa mn amwal alnas balaxm wantm t`lmwn | |||
| 189. * | 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. | THEY WILL ASK thee about the new moons. Say: "They indicate the periods for [various doings of] mankind, including the pilgrimage." However, piety does not consist in your entering houses from the rear, [as it were,] but truly pious is he who is conscious of God.* Hence, enter houses through their doors, and remain conscious of God, so that you might attain to a happy state. | 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." | 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 | |||
| 190. * | Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors. | AND FIGHT in God's cause against those who wage war against you, but do not commit aggression-for, verily, God does not love aggressors.* | 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. | wqatlwa fy sbyl allh alXyn yqatlwnkm wlat`tdwa an allh layHb alm`tdyn | |||
| 191. * | 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. | And slay them wherever you may come upon them, and drive them away from wherever they drove you away - for oppression is even worse than killing. And fight not against them near the Inviolable House of Worship unless they fight against you there first;* but if they fight against you, slay them: such shall be the recompense of those who deny the truth. | 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. | 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 | |||
| 192. * | But if they cease, Allah is Oft-forgiving, Most Merciful. | But if they desist-behold, God is much-forgiving, a dispenser of grace. | So if they ended/stopped, so that God (is) forgiving, most merciful. | fan anthwa fan allh Gfwr rHym | |||
| 193. * | 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. | Hence, fight against them until there is no more oppression and all worship is devoted to God alone;* but if they desist, then all hostility shall cease, save against those who [wilfully] do wrong. | 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. | wqatlwhm Hti latkwn ftn+ wykwn aldyn llh fan anthwa fla`dwan ala `li alZalmyn | |||
| 194. * | 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. | Fight during the sacred months if you are attacked: for a violation of sanctity is [subject to the law of] just retribution. Thus, if anyone commits aggression against you, attack him just as he has attacked you - but remain conscious of God, and know that God is with those who are conscious of Him.* | 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. | 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 | |||
| 195. * | 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. | And spend [freely] in God's cause, and let not your own hands throw you into destruction;* and persevere in doing good: behold, God loves the doers of good. | 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. | wanfqwa fy sbyl allh wlatlqwa baydykm ali althlk+ waHsnwa an allh yHb almHsnyn | |||
| 196. * | 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. | AND PERFORM the pilgrimage and the pious visit [to Mecca] [1] in honour of God; and if you are held back, give instead whatever offering you can easily afford. And do not shave your heads until the offering has been sacrificed; [2] but he from among you who is ill or suffers from an ailment of the head shall redeem himself by fasting, or alms, or [any other] act of worship. And if you are hale and secure, [3] then he who takes advantage of a pious visit before'the [time of] pilgrimage shall give whatever offering he can easily afford; [4] whereas he who cannot afford it shall fast for three days during the pilgrimage and for seven days after your return: that is, ten full [days]. All this relates to him who does not live near the Inviolable House of Worship.[5] And remain conscious of God, and know that God is severe in retribution.[6] | 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. | 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 $dyd al`qab | |||
| 197. * | For Hajj are the months well known. If any one undertakes that duty therein, Let there be no obscenity, nor wickedness, nor wrangling in the Hajj. And whatever good ye do, (be sure) Allah knoweth it. And take a provision (With you) for the journey, but the best of provisions is right conduct. So fear Me, o ye that are wise. | The pilgrimage shall take place in the months appointed for it.[*1] And whoever undertakes the pilgrimage in those [months] shall, while on pilgrimage, abstain from lewd speech, from all wicked conduct, and from quarrelling; and whatever good you may do, God is aware of it. And make provision for yourselves - but, verily, the best of all provisions is God-consciousness: remain, then, conscious of Me, O you who are endowed with insight! | The pilgrimage (are in) known months, so who made the pilgrimage a the duty/specified on himself in them (the four known months), so no obscenity/indecency (intercourse), and no debauchery, and no arguing/disputing in the pilgrimage, and what you make/do from goodness/generosity, God knows (of) it, and be provided (prepared), so that (the) provision's best (is) the fear and obedience, and fear and obey Me, you (owners) of the pure minds/hearts. | alHj a$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 | |||
| 198. * | 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. | [However,] you will be committing no sin if [during the pilgrimage] you seek to obtain any bounty from your Sustainer.[2] And when you surge downward in multitudes from `Arafat, [3] remember God at the holy place, and remember Him as the One who guided you after you had indeed been lost on your way;[*4] | 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. | lys `lykm jnaH an tbtGwa fDla mn rbkm faXa afDtm mn `rfat faXkrwa allh `nd alm$`r alHram waXkrwh kma hdakm wan kntm mn qblh lmn alDalyn | |||
| 199. * | Then pass on at a quick pace from the place whence it is usual for the multitude so to do, and ask for Allah's forgiveness. For Allah is Oft-forgiving, Most Merciful. | and surge onward together with the multitude of all the other people who surge onward,[*5] and ask God to forgive you your sins: for, verily, God is much-forgiving, a dispenser of grace. | Then flow/spread from where/when the people flowed/spread, and ask for God's forgiveness, that God (is) forgiving, most merciful. | xm afyDwa mn Hyx afaD alnas wastGfrwa allh an allh Gfwr rHym | |||
| 200. * | So when ye have accomplished your holy rites, celebrate the praises of Allah, as ye used to celebrate the praises of your fathers,--yea, with far more Heart and soul. There are men who say: "Our Lord! Give us (Thy bounties) in this world!" but they will have no portion in the Hereafter. | And when you have performed your acts of worship, [continue to] bear God in mind as you would bear your own fathers in mind-nay, with a yet keener remembrance!* For there are people who [merely] pray, "O our Sustainer! Give us in this world" -and such shall not partake in the blessings of the life to come. | So if you accomplished/carried out your rituals or methods worship, so mention/remember God as you mention/remember your fathers or stronger remembrance, so from the people who say: "Our Lord, give us in the present world." And for him (there is) no share of blessing/fortune in the end (other life). | faXa qDytm mnaskkm faXkrwa allh kXkrkm aba'km aw a$d Xkra fmn alnas mn yqwl rbna atna fy aldnya wmalh fy alaKr+ mn Klaq | |||
| 201. * | 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!" | But there are among them such as pray, "O our Sustainer! Grant us good in this world and good in the life to come, and keep us safe from suffering through the fire": | 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." | wmnhm mn yqwl rbna atna fy aldnya Hsn+ wfy alaKr+ Hsn+ wqna `Xab alnar | |||
| 202. * | To these will be allotted what they have earned; and Allah is quick in account. | it is these. that shall have their portion [of happiness] in return for what they have earned. And God is swift in reckoning. | Those, for them (is) a share/fortune from what they gathered/acquired, and God (is) quick/speedy (in) the counting/calculating. | awlYk lhm nSyb mma ksbwa wallh sry` alHsab | |||
| 203. * | 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. | And bear God in mind during the appointed days;* but he who hurries away within two days shall incur no sin, and he who tarries longer shall incur no sin, provided that he is conscious of God. Hence, remain conscious of God, and know that unto Him you shall be gathered. | 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. | 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$rwn | |||
| 204. * | There is the type of man whose speech about this world's life May dazzle thee, and he calls Allah to witness about what is in his heart; yet is he the most contentious of enemies. | NOW THERE IS a kind of man whose views on the life of this world may please thee greatly, and [the more so as] he cites God as witness to what is in his heart and is, moreover, exceedingly skillful in argument.* | And from the people, whom his saying pleases/marvels you in the life the present/the worldly life, and he makes God (a) witness on what is in his heart/mind, and he is (the) harshest/most violent disputer (in) the dispute/controversy. | wmn alnas mn y`jbk qwlh fy alHya+ aldnya wy$hd allh `li mafy qlbh whw ald alKSam | |||
| 205. * | 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. | But whenever he prevails, he goes about the earth spreading corruption and destroying [man's] tilth and progeny:* and God does not love corruption. | 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. | waXa twli s`i fy alarD lyfsd fyha wyhlk alHrx walnsl wallh layHb alfsad | |||
| 206. * | 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)! | And whenever he is told, "Be conscious of God," his false pride drives him into sin: wherefore hell will be his allotted portion-and how vile a resting-place! | 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. | waXa qyl lh atq allh aKXth al`z+ balaxm fHsbh jhnm wlbYs almhad | |||
| 207. * | 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. | But there is [also] a kind of man who would willingly sell his own self in order to please God:* and God is most compassionate towards His servants. | And from the people who buys/volunteers himself, desiring God's acceptance/satisfaction, and God (is) merciful/compassionate with the worshippers/slaves. | wmn alnas mn y$ry nfsh abtGa' mrDa+ allh wallh rWwf bal`bad | |||
| 208. * | O ye who believe! Enter into Islam whole-heartedly; and follow not the footsteps of the evil one; for he is to you an avowed enemy. | O you who have attained to faith! Surrender yourselves wholly unto God,* and follow not Satan's footsteps, for, verily, he is your open foe. | You, you those who believed,, enter in the safety/security all, and do not follow the devil's foot-steps, that he is for you a clear/evident enemy. | yaayha alXyn amnwa adKlwa fy alslm kaf+ wlattb`wa KTwat al$yTan anh lkm `dw mbyn | |||
| 209. * | If ye backslide after the clear (Signs) have come to you, then know that Allah is Exalted in Power, Wise. | And if you should stumble after all evidence of the truth has come unto you, then know that, verily, God is almighty, wise. | So if you slipped/fell/sinned from after the evidences came to you, so know that God (is) glorious/mighty,wise/judicious. | fan zlltm mn b`d maja'tkm albynat fa`lmwa an allh `zyz Hkym | |||
| 210. * | 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). | Are these people waiting, perchance, for God to reveal Himself unto them in the shadows of the clouds, together with the angels - although [by then] all will have been decided, and unto God all things will have been brought back?* | 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. | hl ynZrwn ala an yatyhm allh fy Zll mn alGmam walmlaYk+ wqDi alamr wali allh trj` alamwr | |||
| 211. * | 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. | Ask the children of Israel how many a clear message We have given them! And if one alters God's blessed message* after it has reached him - verily, God is severe in retribution! | 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. | sl bny asraYyl km atynahm mn ay+ byn+ wmn ybdl n`m+ allh mn b`d maja'th fan allh $dyd al`qab | |||
| 212. * | The life of this world is alluring to those who reject faith, and they scoff at those who believe. But the righteous will be above them on the Day of Resurrection; for Allah bestows His abundance without measure on whom He will. | Unto those who are bent on denying the truth the life of this world [alone] seems goodly; hence, they scoff at those who have attained to faith: but they who are conscious of God shall be above them on Resurrection Day. And God grants sustenance unto whom He wills, beyond all reckoning.* | The life the present/worldly life was decorated/beautified to those who disbelieved, and they humiliate/mock from (about) those who believed, and those who feared and obeyed (are) over them (in) the Resurrection Day, and God provides for whom He wills/wants without counting/calculation. | zyn llXyn kfrwa alHya+ aldnya wysKrwn mn alXyn amnwa walXyn atqwa fwqhm ywm alqyam+ wallh yrzq mn y$a' bGyr Hsab | |||
| 213. * | 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. | ALL MANKIND were once one single community; [then they began to differ - ] whereupon God raised up the prophets as heralds of glad tidings and as warners, and through them bestowed revelation from on high, setting forth the truth, so that it might decide between people with regard to all on which they had come to hold divergent views. Yet none other than the selfsame people who had been granted this [revelation] began, out of mutual jealousy, to disagree about its meaning after all evidence of the truth had come unto them. But God guided the believers unto the truth about which, by His leave, they had disagreed: for God guides onto a straight way him that wills [to be guided].* | 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. | 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 | |||
| 214. * | 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! | [But] do you think that you could enter para dise without having suffered like those [believers] who passed away before you? Misfortune and hardship befell them, and so shaken were they that the apostle, and the believers with him, would exclaim, "When will God's succour come?"* Oh, verily, God's succour is [always] near! | 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?" | 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 | |||
| 215. * | 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. | THEY WILL ASK thee as to what they should spend on others. Say: "Whatever of your wealth you spend shall [first] be for your parents, and for the near of kin, and the orphans, and the needy, and the wayfarer; and whatever good you do, verily, God has full knowledge thereof." | 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." | ysAlwnk maXa ynfqwn ql maanfqtm mn Kyr fllwaldyn walaqrbyn walytami walmsakyn wabn alsbyl wmatf`lwa mn Kyr fan allh bh `lym | |||
| 216. * | 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. | FIGHTING is ordained for you, even though it be hateful to you; but it may well be that you hate a thing the while it is good for you, and it may well be that you love a thing the while it is bad for you: and God knows, whereas you do not know.* | 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. | 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 | |||
| 217. * | 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. | They will ask thee about fighting in the sacred month.* Say: "Fighting in it is an awesome thing; but turning men away from the path of God and denying Him, and [turning them away from] the Inviolable House of Worship and expelling its people therefrom - [all this] is yet more awesome in the sight of God, since oppression is more awesome than killing." [Your enemies] will not cease to fight against you till they have turned you away from your faith, if they can. But if any of you should turn away from his faith and die as a denier of the truth - these it is whose works will go for nought in this world and in the life to come; and these it is who are destined for the fire, therein to abide. | 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. | 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 | |||
| 218. * | 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. | Verily, they who have attained to faith, and they who have forsaken the domain of evil* and are striving hard in God's cause - these it is who may look forward to God's grace: for God is much-forgiving, a dispenser of grace. | 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. | an alXyn amnwa walXyn hajrwa wjahdwa fy sbyl allh awlYk yrjwn rHm+ allh wallh Gfwr rHym | |||
| 219. * | 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- | THEY WILL ASK thee about intoxicants and games of chance. Say: "In both there is great evil as well as some benefit for man; but the evil which they cause is greater than the benefit which they bring."* And they will ask thee as to what they should spend [in God's cause]. Say: "Whatever you can spare." In this way God makes clear unto you His messages, so that you might reflect | 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. | 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 | |||
| 220. * | (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." | on this world and on the life to come. And they will ask thee about [how to deal with] orphans. Say: "To improve their condition is best." And if you share their life, [remember that] they are your brethren: for God distinguishes between him who spoils things and him who improves. And had God so willed, He would indeed have imposed on you hardships which you would not have been able to bear:* [but,] behold, God is almighty, wise! | 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. | fy aldnya walaKr+ wysAlwnk `n alytami ql aSlaH lhm Kyr wan tKalTwhm faKwankm wallh y`lm almfsd mn almSlH wlw $a' allh la`ntkm an allh `zyz Hkym | |||
| 221. * | Do not marry unbelieving women (idolaters), until they believe: A slave woman who believes is better than an unbelieving woman, even though she allures you. Nor marry (your girls) to unbelievers until they believe: A man slave who believes is better than an unbeliever, even though he allures you. Unbelievers do (but) beckon you to the Fire. But Allah beckons by His Grace to the Garden (of bliss) and forgiveness, and makes His Signs clear to mankind: That they may celebrate His praise. | AND DO NOT many women who ascribe divinity to aught beside God ere they attain to [true] belief: for any believing bondwoman [of God]* is certainly better than a woman who ascribes divinity to aught beside God, even though she please you greatly. And do not give your women in marriage to men who ascribe divinity to aught beside God ere they attain to [true] belief: for- any believing bondman [of God] is certainly better than a man who ascribes divinity to aught beside God, even though he please you greatly. [Such as] these invite unto the fire, whereas God invites unto paradise, and unto [the achievement of] forgiveness by His leave; and He makes clear His messages unto mankind, so that they might bear them in mind. | And do not marry the takers of partners (with God) (F) until they believe, and an owned believing female slave (E) (is) better from (than) a taker of partners (with God) (F), and (even) if she pleased/marveled you. And do not marry the takers of partners (with God) (M) until they believe, and a believing slave (M/E) (is) better from a taker of partners (with God) (M), and (even) if he pleased/marveled you, those call to the fire, and God calls to the Paradise, and the forgiveness with His will, and He clarifies His signs/verses/evidences to the people, maybe they mention/remember. | wlatnkHwa alm$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 | |||
| 222. * | 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. | AND THEY will ask thee about [woman's] monthly courses. Say: "It is a vulnerable condition. Keep, therefore, aloof from women during their monthly courses, and do not draw near unto them until they are cleansed; and when they are cleansed, go in unto them as God has bidden you to do." Verily, God loves those who turn unto Him in repentance* and He loves those who keep themselves pure. | 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. | 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 | |||
| 223. * | 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. | Your wives are your tilth; go, then, unto your tilth as you may desire, but first provide something for your souls,* and remain conscious of God, and know that you are destined to meet Him. And give glad tidings unto those who believe. | 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. | nsaWkm Hrx lkm fatwa Hrxkm ani $Ytm wqdmwa lanfskm watqwa allh wa`lmwa ankm mlaqwh wb$r almWmnyn | |||
| 224. * | 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. | AND DO NOT allow your oaths in the name of God to become an obstacle to virtue and God-consciousness and the promotion of peace between men:* for God is all-hearing, all-knowing. | 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. | wlatj`lwa allh `rD+ laymankm an tbrwa wttqwa wtSlHwa byn alnas wallh smy` `lym | |||
| 225. * | 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. | God will not take you to task for oaths which you may have uttered without thought, but will take you to task [only] for what your hearts have conceived [in earnest]: for God is muchforgiving, forbearing. | 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. | layWaKXkm allh ballGw fy aymankm wlkn yWaKXkm bma ksbt qlwbkm wallh Gfwr Hlym | |||
| 226. * | 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. | Those who take an oath that they will not approach their wives shall have four months of grace; and if they go back [on their oath]* -behold, God is much-forgiving, a dispenseer of grace. | For those who swear away from their women (wives), waiting four months, so if they returned, so that God (is) forgiving, most merciful. | llXyn yWlwn mn nsaYhm trbS arb`+ a$hr fan faWwa fan allh Gfwr rHym | |||
| 227. * | But if their intention is firm for divorce, Allah heareth and knoweth all things. | But if they are resolved on divorce -behold, God is all-hearing, all-knowing. | And if they decided/determined the divorce, (so) then God (is) hearing/listening knowledgeable. | wan `zmwa alTlaq fan allh smy` `lym | |||
| 228. * | 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. | And the divorced women shall undergo, without remarrying, a waiting-period of three monthly courses: for it is not lawful for them to conceal what God may have created in their wombs, if they believe in God and the Last Day. And during this period their husbands are fully entitled to take them back, if they desire reconciliation; but, in accordance with justice, the rights of the wives [with regard to their husbands] are equal to the [husbands'] rights with regard to them, although men have precedence over them [in this respect]. And God is almighty, wise. | 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. | 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 | |||
| 229. * | 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). | A divorce may be [revoked] twice, whereupon the marriage must either be resumed in fairness or dissolved in a goodly manner. And it is not lawful for you to take back anything of what you have ever given to your wives unless both [partners] have cause to fear that they may not be able to keep within the bounds set by God: hence, if you have cause to fear that the two may not be able to keep within the bounds set by God, there shall be no sin upon either of them for what the wife may give up [to her husband] in order to free herself.* These are the bounds set by God; do not, then, transgress them: for they who transgress the bounds set by God-it is they, they who are evildoers! | 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. | 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 | |||
| 230. * | 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. | And if he divorces her [finally], she shall thereafter not be lawful unto him unless she first takes another man for husband; then, if the latter divorces her, there shall be no sin upon either of the two if they return to one another-provided that both of them think that they will be able to keep within the bounds set by God: for these are the bounds of God which He makes clear unto people of [innate] knowledge. | 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. | 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 | |||
| 231. * | 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. | And so, when you divorce women and they are about to reach the end of their waiting-term, then either retain them in a fair manner or let them go in a fair manner. But do not retain them against their will in order to hurt [them]: for he who does so sins indeed against himself. And do not take [these] messages of God in a frivolous spirit; and remember the blessings with which God has graced you, and all the revelation and the wisdom which He has bestowed on you from on high in order to admonish you thereby; and remain conscious of God, and know that God has full knowledge of everything. | 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. | 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 | |||
| 232. * | 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. | And when you divorce women, and they have come to the end of their waiting-term, hinder them not from marrying other men if they have agreed with each other in a fair manner. This is an admonition unto every one of you who believes in God and the Last Day; it is the most virtuous [way] for you, and the cleanest. And God knows, whereas you do not know. | 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. | 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 | |||
| 233. * | 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. | And the [divorced] mothers may nurse their children for two whole years, if they wish to complete the period of nursing; and it is incumbent upon him who has begotten the child to provide in a fair manner for their sustenance and clothing. No human being shall be burdened with more than he is well able to bear: neither shall a mother be made to suffer because of her child, nor, because of his child, he who has begotten it. And the same duty rests upon the [father's] heir. And if both [parents] decide, by mutual consent and counsel, upon separation [of mother and child], they will incur no sin [thereby]; and if you decide to entrust your children to foster-mothers, you will incur no sin provided you ensure, in a fair manner, the safety of the child which you are handing over.* But remain conscious of God, and know that God sees all that you do. | 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. | 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 | |||
| 234. * | 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. | And if any of you die and leave wives behind, they shall undergo, without remarrying, a waitingperiod of four months and ten days; whereupon, when they have reached the end of their waiting-term, there shall be no sin* in whatever they may do with their persons in a lawful manner. And God is aware of all that you do. | 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. | 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 | |||
| 235. * | 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. | But you will incur no sin if you give a hint of [an intended] marriage-offer to [any of] these women, or if you conceive such an intention without making it obvious: [for] God knows that you intend to ask them in marriage.* Do not, however, plight your troth with them in secret, but speak only in a decent manner; and do not proceed with tying the marriage-knot ere the ordained [term of waiting] has come to its end. And know that God knows what is in your minds, and therefore remain conscious of Him; and know, too, that God is much-forgiving, forbearing. | 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. | 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 | |||
| 236. * | 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. | You will incur no sin if you divorce women while you have not yet touched them nor settled a dower upon them; but [even in such a case] make provision for them - the affluent according to his means, and the straitened according to his means - a provision in an equitable manner: this is a duty upon all who would do good.* | 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. | 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 | |||
| 237. * | 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. | And if you divorce them before having touched them, but after having settled a dower upon them, then [give them] half of what you have settled - unless it be that they forgo their claim or he in whose hand is the marriage-tie* forgoes his claim [to half of the dower]: and to forgo what is due to you is more in accord with God-consciousness. And forget not [that you are to act with] grace towards one another: verily, God sees all that you do. | 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. | 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 | |||
| 238. * | Guard strictly your (habit of) prayers, especially the Middle Prayer; and stand before Allah in a devout (frame of mind). | BE EVER mindful of prayers, and of praying in the most excellent way;* and stand before God in devout obedience. | Observe/guard on the prayers, and the prayers the middle, and stand/call to God obeying/worshipping humbly. | HafZwa `li alSlwat walSla+ alwsTi wqwmwa llh qantyn | |||
| 239. * | 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). | But if you are in danger, [pray] walking or riding; and when you are again secure, bear God in mind - since it is He who taught you what you did not previously know. | 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. | fan Kftm frjala aw rkbana faXa amntm faXkrwa allh kma `lmkm malm tkwnwa t`lmwn | |||
| 240. * | 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. | AND IF any of you die and leave wives behind, they bequeath thereby to their widows [the right to] one year's maintenance without their being obliged to leave [the dead husband's home]. If, however, they leave [of their own accord], there shall be no sin in whatever they may do with themselves in a lawful manner.* And God is almighty, wise. | 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. | 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 | |||
| 241. * | For divorced women Maintenance (should be provided) on a reasonable (scale). This is a duty on the righteous. | And the divorced women, too, shall have [a right to] maintenance in a goodly manner:* this is a duty for all who are conscious of God. | And for the divorcees (F) alimony with the kindness/generosity deservedly/rightfully on the fearing and obeying (God). | wllmTlqat mta` balm`rwf Hqa `li almtqyn | |||
| 242. * | Thus doth Allah Make clear His Signs to you: In order that ye may understand. | In this way God makes clear unto you His messages, so that you might [learn to] use your reason. | Like that God clarifies to you His verses/evidences, maybe you reason/understand/ comprehend. | kXlk ybyn allh lkm ayath l`lkm t`qlwn | |||
| 243. * | 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. | ART THOU NOT aware of those who forsook their homelands in their thousands for fear of deathwhereupon God said unto them, "Die," and later brought them back to life ?* Behold, God is indeed limitless in His bounty unto man -but most people are ungrateful. | 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. | 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 | |||
| 244. * | Then fight in the cause of Allah, and know that Allah Heareth and knoweth all things. | Fight, then, in God's cause,* and know that God is all-hearing, all-knowing. | And fight/kill in God's way/road/sake, and know that God (is) hearing/listening, knowledgeable. | wqatlwa fy sbyl allh wa`lmwa an allh smy` `lym | |||
| 245. * | 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. | Who is it that will offer up unto God a goodly loan,* which He will amply repay, with manifold increase? For, God takes away, and He gives abundantly; and it is unto Him that you shall be brought back. | 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. | mn Xa alXy yqrD allh qrDa Hsna fyDa`fh lh aD`afa kxyr+ wallh yqbD wybsT walyh trj`wn | |||
| 246. * | 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. | Art thou not aware of those elders of the children of Israel, after the time of Moses, how they said unto a prophet of theirs, "Raise up a king for us, [and] we shall fight in God's cause"? Said he: "Would you, perchance, refrain from fighting if fighting is ordained for you?" They answered: "And why should we not fight in God's cause when we and our children have been driven from our homelands?"* Yet, when fighting was ordained for them, they did turn back, save for a few of them; but God had full knowledge of the evildoers. | 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. | 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 | |||
| 247. * | 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." | And their prophet said unto those elders: "Behold, now God has raised up Saul to be your king." They said: "How can he have dominion over us when we have a better claim to dominion than he, and he has not [even] been endowed with abundant wealth?" [The prophet] replied: "Behold, God has exalted him above you, and endowed him abundantly with knowledge and bodily perfection. And God bestows His dominion* upon whom He wills: for God is infinite, all-knowing." | 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." | 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 | |||
| 248. * | 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." | And their prophet said unto them: "Behold, it shall be a sign of his [rightful] dominion that you will be granted a heart endowed by your Sustainer with inner peace and with all that is enduring in the angel-borne heritage left behind by the House of Moses and the House of Aaron.* Herein, behold, there shall indeed be a sign for you if you are [truly] believers." | 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. | 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 | |||
| 249. * | 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." | And when Saul set out with his forces, he said: "Behold, God will now try you by a river: he who shall drink of it will not belong to me, whereas he who shall refrain from tasting it - he, indeed, will belong to me; but forgiven shall be he* who shall scoop up but a single handful." However, save for a few of them, they all drank [their fill] of it. And as soon as he and those who had kept faith with him had crossed the river, the others said: "No strength have we today [to stand up] against Goliath and his forces!" [Yet] those who knew with certainty that they were destined to meet God, replied: "How often has a small host overcome a great host by God's leave! For God is with those who are patient in adversity." | 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. | 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 | |||
| 250. * | 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." | And when they came face to face with Goliath and his forces, they prayed: "O our Sustainer! Shower us with patience in adversity, and make firm our steps, and succour us against the people who deny the truth!" | 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." | wlma brzwa ljalwt wjnwdh qalwa rbna afrG `lyna Sbra wxbt aqdamna wanSrna `li alqwm alkafryn | |||
| 251. * | 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. | And thereupon, by God's leave, they routed them. And David slew Goliath; and God bestowed upon him dominion, and wisdom, and imparted to him the knowledge of whatever He willed. And if God had not enabled people to defend themselves against one another,* corruption would surely overwhelm the earth: but God is limitless in His bounty unto all the worlds. | 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). | 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 | |||
| 252. * | These are the Signs of Allah. we rehearse them to thee in truth: verily Thou art one of the apostles. | THESE are God's messages: We convey them unto thee, [O Prophet,] setting forth the truth-for, verily, thou art among those who have been entrusted with a message. | Those are God's signs/verses/evidences, We read/recite it on (to) you with the truth, and that you are from the messengers. | tlk ayat allh ntlwha `lyk balHq wank lmn almrslyn | |||
| 253. * | 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. | Some of these apostles have We endowed more highly than others: among them were such as.were spoken to by God [Himself], and some He has raised yet higher.' And We vouchsafed unto Jesus, the son of Mary, all evidence of the truth, and strengthened him with holy inspiration. And if God had so willed, they who succeeded those [apostles] would not have contended with one another after all evidence of the truth had come to them; but [as it was,] they did take to divergent views, and some of them attained to faith, while some of them came to deny the truth. Yet if God had so willed, they would not have contended with one another: but God does whatever He wills. | 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. | 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 $a' allh maaqttlwa wlkn allh yf`l mayryd | |||
| 254. * | O ye who believe! Spend out of (the bounties) We have provided for you, before the Day comes when no bargaining (Will avail), nor friendship nor intercession. Those who reject Faith they are the wrong-doers. | O YOU who have attained to faith! Spend [in Our way] out of what We have granted you as sustenance ere there come a Day* when there will be no bargaining, and no friendship, and no intercession. And they who deny the truth -it is they who are evildoers! | You, you those who believed, spend from what We provided for you from before that a day comes, (there is) no selling/trading in it and nor faithful/close friendship, and nor mediation, and the disbelievers, they are the unjust/oppressive. | yaayha alXyn amnwa anfqwa mmarzqnakm mn qbl an yaty ywm laby` fyh wlaKl+ wla$fa`+ walkafrwn hm alZalmwn | |||
| 255. * | 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). | GOD - there is no deity save Him, the Ever-Living, the Self-Subsistent Fount of All Being. Neither slumber overtakes Him, nor sleep. His is all that is in the heavens and all that is on earth. Who is there that could intercede with Him, unless it be by His leave? He knows all that lies open before men and all that is hidden from them, whereas they cannot attain to aught of His knowledge save that which He wills [them to attain]. His eternal power* overspreads the heavens and the earth, and their upholding wearies Him not. And he alone is truly exalted, tremendous. | 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. | 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 $a' ws` krsyh alsmawat walarD wlayWwdh HfZhma whw al`ly al`Zym | |||
| 256. * | Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things. | THERE SHALL BE no coercion in matters of faith. Distinct has now become the right way from [the way of] error: hence, he who rejects the powers of evil* and believes in God has indeed taken hold of a support most unfailing, which shall never give way: for God is all-hearing, all-knowing. | No compulsion/force in the religion, the correct/right had been clarified, from the misguidance/failure, so who disbelieves with the devil/every thing worshipped other than God and believes with God, so he had held fast/clung to with the tie/handle, the tight/affirmed, no breaking/cutting to it, and God (is) hearing/listening, knowledgeable. | laakrah fy aldyn qd tbyn alr$d mn alGy fmn ykfr balTaGwt wyWmn ballh fqd astmsk bal`rw+ alwxqi laanfSam lha wallh smy` `lym | |||
| 257. * | 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). | God is near unto those who have faith, taking them out of deep darkness into the light - whereas near unto those who are bent on denying the truth are the powers of evil that take them out of the light into darkness deep: it is they who are destined for the fire, therein to abide. | 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. | allh wly alXyn amnwa yKrjhm mn alZlmat ali alnwr walXyn kfrwa awlyaWhm alTaGwt yKrjwnhm mn alnwr ali alZlmat awlYk aSHab alnar hm fyha Kaldwn | |||
| 258. * | 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. | ART THOU NOT aware of that [king] who argued with Abraham about his Sustainer, (simply] because God had granted him kingship? Lo! Abraham said: "My Sus'tainer is He who grants life and deals death." [The king] replied: "I [too] grant life and deal death!" Said Abraham: "Verily, God causes the sun to rise in the east; cause it, then, to rise in the west!" Thereupon he who was bent on denying the truth remained dumbfounded: for God does not guide people who [deliberately] do wrong.* | 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. | 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 | |||
| 259. * | 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." | Or [art thou, O man, of the same mind] as he who passed by a town deserted by its people, with its roofs caved in, [and] said, "How could God bring all this back to life after its death?" Thereupon God caused him to be dead for a hundred years; whereafter He brought him back to life [and] said: "How long hast thou remained thus?" He answered: "I have remained thus a day, or part of a day." Said [God]: "Nay, but thou hast remained thus for a hundred years! But look at thy food and thy drink - untouched is it by the passing of years - and look at thine ass! And [We did all this] so that We might make thee a symbol unto men. And look at the bones [of animals and men] - how We put them together and then clothe them with flesh!" And when [all this] became clear to him, he said: "I know [now] that God has the power to will anything!" | 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." | 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 | |||
| 260. * | 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." | And, lo, Abraham said: "O my Sustainer! Show me how Thou givest life unto the dead!" Said He: "Hast thou, then, no faith?" (Abraham) answered: "Yea, but [let me see it] so that my heart may be set fully at rest." Said He: "Take, then, four birds and teach them to obey thee;. then place them separately on every hill [around thee]; then summon them: they will come flying to thee. And know that God is almighty, wise."* | 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) | 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 | |||
| 261. * | 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. | THE PARABLE of those who spend their possessions for the sake of God is that of a grain out of which grow seven ears, in every ear a hundred grains: for God grants manifold increase unto whom He wills; and God is infinite, all-knowing. | (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. | 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 | |||
| 262. * | 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. | They who spend their possessions for the sake of God and do not thereafter mar* their spending by stressing their own benevolence and hurting [the feelings of the needy] shall have their reward with 'their Sustainer, and no fear need they have, and neither shall they grieve. | 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. | alXyn ynfqwn amwalhm fy sbyl allh xm laytb`wn maanfqwa mna wla aXy lhm ajrhm `nd rbhm wlaKwf `lyhm wlahm yHznwn | |||
| 263. * | 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. | A kind word and the veiling of another's want is better than a charitable deed followed by hurt; and God is self-sufficient, forbearing. | (A) saying/word (of) kindness and forgiveness (is) better from (than) (a) charity following it mild harm, and God (is) rich, clement. | qwl m`rwf wmGfr+ Kyr mn Sdq+ ytb`ha aXi wallh Gny Hlym | |||
| 264. * | 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. | O you who have attained to faith! Do not deprive your charitable deeds of all worth by stressing your own benevolence and hurting [the feelings of the needy], as does he who spends his wealth only to be seen and praised by men, and believes not in God and the Last Day: for his parable is that of a smooth rock with [a little] earth upon it - and then a rainstorm smites it and leaves it hard and bare. Such as these shall have no gain whatever from all their [good] works: for God does not guide people who refuse to acknowledge the truth. | 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. | 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 | |||
| 265. * | 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. | And the parable of those who spend their possessions out of a longing to please God, and out of their own inner certainty, is that of a garden on high, fertile ground: a rainstorm smites it, and thereupon it brings forth its fruit twofold; and if no rainstorm smites it, soft rain [falls upon it]. And God sees all that you do. | 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. | 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 | |||
| 266. * | 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. | Would any of you like to have a garden of date-palms and vines, through which running waters flow, and have all manner of fruit therein - and then be overtaken by old age, with only weak children to [look after] him-and then [see] it smitten by a fiery whirlwind and utterly scorched? In this way God makes clear His messages unto you, so that you might take thought. | 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. | 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 | |||
| 267. * | 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. | O you who have attained to faith! Spend on others out of the good things which you may have acquired, and out of that which We bring forth for you from the earth; and choose not for your spending the bad things which you yourselves would not accept without averting your eyes in disdain. And know that God is self-sufficient, ever to be praised. | 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. | 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 | |||
| 268. * | 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. | Satan threatens you with the prospect of poverty and bids you to be niggardly, whereas God promises you His forgiveness and bounty; and God is infinite, all-knowing, | 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. | al$yTan y`dkm alfqr wyamrkm balfH$a' wallh y`dkm mGfr+ mnh wfDla wallh was` `lym | |||
| 269. * | He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding. | granting wisdom unto whom He wills: and whoever is granted wisdom has indeed been granted wealth abundant. But none bears this in mind save those who are endowed with insight. | He gives the wisdom (to) whom He wills/wants, and who is given the wisdom, so he had been given much goodness/wealth, and none mentions/remembers except (those) of the pure minds/hearts. | yWty alHkm+ mn y$a' wmn yWt alHkm+ fqd awty Kyra kxyra wmayXkr ala awlwa alalbab | |||
| 270. * | And whatever ye spend in charity or devotion, be sure Allah knows it all. But the wrong-doers have no helpers. | For, whatever you may spend on others, or whatever you may vow [to spend], verily, God knows it; and those who do wrong [by withholding charity] shall have none to succour them. | 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. | wmaanfqtm mn nfq+ aw nXrtm mn nXr fan allh y`lmh wmallZalmyn mn anSar | |||
| 271. * | 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. | If you do deeds of charity openly, it is well; but if you bestow it upon the needy in secret, it will be even better for you, and it will atone for some of your bad deeds. And God is aware of all that you do. | 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. | an tbdwa alSdqat fn`ma hy wan tKfwha wtWtwha alfqra' fhw Kyrlkm wykfr `nkm mn syYatkm wallh bma t`mlwn Kbyr | |||
| 272. * | 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. | It is not for thee [O Prophet] to make people follow the right path,* since it is God [alone] who guides whom He wills. And whatever good you may spend on others is for your own good, provided that you spend only out of a longing for God's countenance: for, whatever good you may spend will be repaid unto you in full, and you shall not be wronged. | 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. | 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 | |||
| 273. * | (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. | [And give] unto [such of] the needy who, being wholly wrapped up in God's cause, are unable to go about the earth [in search of livelihood].* He who is unaware [of their condition] might think that they are wealthy, because they abstain [from begging]; [but] thou canst recognize them by their special mark: they do not beg of men with importunity. And whatever good you may spend [on them], verily, God knows it all. | 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. | 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 | |||
| 274. * | 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. | Those who spend their possessions [for the sake of God] by night and by day, secretly and openly, shall have their reward with their Sustainer; and no fear need they have, and neither shall they grieve. | 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. | alXyn ynfqwn amwalhm ballyl walnhar sra w`lany+ flhm ajrhm `nd rbhm wlaKwf `lyhm wlahm yHznwn | |||
| 275. * | 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). | THOSE who gorge themselves on usury behave but as he might behave whom Satan has confounded with his touch; for they say, "Buying and selling is but a kind of usury" - the while God has made buying and selling lawful and usury unlawful. Hence, whoever becomes aware of his Sustainer's admonition, and thereupon desists [from usury], may keep his past gains, and it will be for God to judge him; but as for those who return to it -they are destined for the fire, therein to abide! | 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. | 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 | |||
| 276. * | Allah will deprive usury of all blessing, but will give increase for deeds of charity: For He loveth not creatures ungrateful and wicked. | God deprives usurious gains of all blessing, whereas He blesses charitable deeds with manifold increase.* And God does not love anyone who is stubbornly ingrate and persists in sinful ways. | 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. | ymHq allh alrba wyrby alSdqat wallh layHb kl kfar axym | |||
| 277. * | 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. | Verily, those who have attained to faith and do good works, and are constant in prayer, and dispense charity - they shall have their reward with their Sustainer, and no fear need they have, and neither shall they grieve. | 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. | an alXyn amnwa w`mlwa alSalHat waqamwa alSla+ watwa alzka+ lhm ajrhm `nd rbhm wlaKwf `lyhm wlahm yHznwn | |||
| 278. * | O ye who believe! Fear Allah, and give up what remains of your demand for usury, if ye are indeed believers. | O you who have attained to faith! Remain conscious of God. and give up all outstanding gains from usury, if you are [truly] believers;* | You, you those who believed, fear and obey God and leave what remained from the growth/interest/usury, if you were believing. | yaayha alXyn amnwa atqwa allh wXrwa mabqy mn alrba an kntm mWmnyn | |||
| 279. * | 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. | for if you do it not, then know that you are at war with God and His Apostle. But if you repent, then you shall be entitled to [the return of] your principal : you will do no wrong, and neither will you be wronged. | 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. | fan lm tf`lwa faXnwa bHrb mn allh wrswlh wan tbtm flkm rWws amwalkm latZlmwn wlatZlmwn | |||
| 280. * | 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. | If, however, [the debtor] is in straitened circumstances, [grant him] a delay until a time of ease; and it would be for your own good -if you but knew it -to remit [the debt entirely] by way of charity. | 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. | wan kan Xw `sr+ fnZr+ ali mysr+ wan tSdqwa Kyr lkm an kntm t`lmwn | |||
| 281. * | 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. | And be conscious of the Day on which you shall be brought back unto God, whereupon every human being shall be repaid in full for what he has earned, and none shall be wronged .* | 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. | watqwa ywma trj`wn fyh ali allh xm twfi kl nfs maksbt whm layZlmwn | |||
| 282. * | 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. | O YOU who have attained to faith! Whenever you give or take credit[1] for a stated term, set it down in writing. And let a scribe write it down equitably between you; and no scribe shall refuse to write as God has taught him:[2] thus shall he write. And let him who contracts the debt dictate; and let him be conscious of God, his Sustainer, and not weaken anything of his undertaking.[3] And if he who contracts the debt is weak of mind or body, or, is not able to dictate himself,[4] then let him who watches over his interests dictate equitably. And call upon two of your men to act as witnesses; and if two men are not available, then a man and two women from among such as are acceptable to you as witnesses, so that if one of them should make a mistake, the other could remind her.[5] And the witnesses must not refuse [to give evidence] whenever they are called upon. And be not loath to write down every contractual provision,[6] be it small or great, together with the time at which it falls due; this is more equitable in the sight of God, more reliable as evidence, and more likely to prevent you from having doubts [later]. If, however, [the transaction] concerns ready merchandise which you transfer directly unto one another, you will incur no sin if you do not write it down. And have witnesses whenever you trade with one another, but neither scribe nor witness must suffer harm;[*7] for if you do [them harm], behold, it will be sinful conduct on your part. And remain conscious of God, since it is God who teaches you [herewith] - and God has full knowledge of everything. | 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. | 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 $Y `lym | |||
| 283. * | If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the purpose). And if one of you deposits a thing on trust with another, Let the trustee (Faithfully) discharge His trust, and let him fear his Lord. Conceal not evidence; for whoever conceals it,--His heart is tainted with sin. And Allah Knoweth all that ye do. | And if you are on a journey and cannot find a scribe, pledges [may be taken] in hand: but if you trust one another, then let him who is trusted fulfil his trust, and let him be conscious of God, his Sustainer. And do not conceal what you have witnessed* - for, verily, he who conceals it is sinful at heart; and God has full knowledge of all that you do. | And if you were on (a) journey/trip/voyage and did not find (a) writer/one able to write, so a secured pawn handed over/received, so if some/part of you trusted/entrusted some/part, so who was trusted should discharge/fulfill (E) his deposit/security, and (he) should fear and obey God, his Lord, and do not hide/conceal the testimony/certification and who hides/conceals it, so that he truly his heart/mind is sinning/committing a crime, and God (is) with what you make/do knowledgeable. | wan kntm `li sfr wlm tjdwa katba frhan mqbwD+ fan amn b`Dkm b`Da flyWd alXy aWtmn amanth wlytq allh rbh wlatktmwa al$had+ wmn yktmha fanh axm qlbh wallh bma t`mlwn `lym | |||
| 284. * | 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. | Unto God belongs all that is in the heavens and all that is on earth. And whether you bring into the open what is in your minds or conceal it, God will call you to account for it; and then He will forgive whom He wills, and will chastise whom He wills: for God has the power to will anything. | 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. | 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 | |||
| 285. * | 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." | THE APOSTLE, and the believers with him, believe in what has been bestowed upon him from on high by his Sustainer: they all believe in God, and His angels, and His revelations, and His apostles, making no distinction between any of His apostles;* and they say: "We have heard, and we pay heed. Grant us Thy forgiveness, O our Sustainer, for with Thee is all journeys' end! | 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." | 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 | |||
| 286. * | 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." | "God does not burden any human being with more than he is well able to bear: in his favour shall be whatever good he does, and against him whatever evil he does. "O our Sustainer! Take us not to task if we forget or unwittingly do wrong! "O our Sustainer! Lay not upon us a burden such as Thou didst lay upon those who lived before us!* O our Sustainer! Make us not bear burdens which we have no strength to bear! "And efface Thou our sins, and grant us forgiveness, and bestow Thy mercy upon us! Thou art our Lord Supreme: succour us, then, against people who deny the truth!" | 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. | 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 | |||