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قَالُوا۟ يَٰوَيْلَنَآ إِنَّا كُنَّا طَٰغِينَ

قالوا يا وَيلَنا إِنّا كُنّا طاغينَ

Saying: "Alas the woe, we were iniquitous.

They said, “Woe to us – we were indeed rebellious.”

They said, 'Woe, alas for us! Truly, we were insolent.

[In the end] they said: "Oh, woe unto us! Verily, we did behave outrageously!

They said: woe Unto us! verily we! we have been arrogant.

They said: "Woe to us! Verily, we were Taghun (transgressors and disobedient, etc.)

They said, “Woe to us—we were indeed domineering.

They said: “Woe to us! We had indeed transgressed.

They said: "Woe to us! Verily, we were Taghin."

They said: Alas for us! In truth we were outrageous.

They said, ‘Woe to us! Indeed, we have been rebellious.

They said 'Woe to us, truly we were insolent'

They said, "O woe to us; indeed we were transgressors.

They said, "Woe to us. We have been arrogant.

Said they: O woe to us! surely we were inordinate:

They said, "Alas for us, our behaviour was beyond the pale.

They said: "Alas for us! We have indeed transgressed!

عَسَىٰ رَبُّنَآ أَن يُبْدِلَنَا خَيْرًا مِّنْهَآ إِنَّآ إِلَىٰ رَبِّنَا رَٰغِبُونَ

عَسىٰ رَبُّنا أَن يُبدِلَنا خَيرًا مِنها إِنّا إِلىٰ رَبِّنا راغِبونَ

Maybe our Lord will give us better than this. We turn to our Lord in supplication."

“Hopefully, our Lord will give us a better replacement than this – we now incline towards our Lord.”

It may be that our Lord will give us in exchange a better than it; to our Lord we humbly turn.'

[But] it may be that our Sustainer will grant us something better instead: for, verily, unto our Sustainer do we turn with hope!"

Belike our Lord may exchange for us better garden than this; verily we are Unto our Lord beseechers.

We hope that our Lord will give us in exchange a better (garden) than this. Truly, we turn to our Lord (wishing for good that He may forgive our sins, and reward us in the Hereafter)."

Perhaps our Lord will give us a better substitute for it. We are turning to our Lord.”

Maybe our Lord will give us a better orchard in its place; to our Lord do we penitently turn.”

"We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord."

It may be that our Lord will give us better than this in place thereof. Lo! we beseech our Lord.

Maybe our Lord will give us a better one in its place. Indeed we earnestly beseech our Lord.’

It may be that our Lord will give us better than it in exchange. To our Lord we humbly turn'

Perhaps our Lord will substitute for us [one] better than it. Indeed, we are toward our Lord desirous."

Perhaps our Lord will replace it with a better garden. We turn in repentance to our Lord".

Maybe, our Lord will give us instead one better than it; surely to our Lord do we make our humble petition.

May be our Lord will give us a better orchard in its stead; we turn to Him."

"It may be that our Lord will give us in exchange a better (garden) than this: for we do turn to Him (in repentance)!"

كَذَٰلِكَ ٱلْعَذَابُ وَلَعَذَابُ ٱلْءَاخِرَةِ أَكْبَرُ لَوْ كَانُوا۟ يَعْلَمُونَ

كَذٰلِكَ العَذابُ وَلَعَذابُ الآخِرَةِ أَكبَرُ لَو كانوا يَعلَمونَ

Such is Our chastisement; and the punishment of the Hereafter will be greater, if only they knew!

Such is the punishment; and indeed the punishment of the Hereafter is the greatest, if only they knew!

Such is the chastisement; and the chastisement of the world to come, is assuredly greater, did they but know.

SUCH is the suffering [with which We try some people in this world]; but greater by far will be the suffering [which sinners shall have to bear] in the life to come - if they but knew it!

Such is the torment. And the torment of the Hereafter is far greater; if they but knew.

Such is the punishment (in this life), but truly, the punishment of the Hereafter is greater, if they but knew.

Such is the punishment; but the punishment of the Hereafter is greater, if they only knew.

Such is the chastisement; and the chastisement of the Hereafter is assuredly even greater, if only they knew.

Such is the punishment, but truly, the punishment of the Hereafter is greater if they but knew.

Such was the punishment. And verily the punishment of the Hereafter is greater if they did but know.

Such was their punishment; and the punishment of the Hereafter is surely greater, had they known.

Such was their punishment. But the punishment of the Everlasting Life is much greater, if they but knew.

Such is the punishment [of this world]. And the punishment of the Hereafter is greater, if they only knew.

Such is the torment if only they knew that the torment in the life hereafter will certainly be greater.

Such is the chastisement, and certainly the chastisement of the hereafter is greater, did they but know!

Such was their punishment, [in this life]. But the punishment of the life to come is much more severe, if only they knew it!

Such is the Punishment (in this life); but greater is the Punishment in the Hereafter,- if only they knew!

إِنَّ لِلْمُتَّقِينَ عِندَ رَبِّهِمْ جَنَّٰتِ ٱلنَّعِيمِ

إِنَّ لِلمُتَّقينَ عِندَ رَبِّهِم جَنّاتِ النَّعيمِ

For those who fear God there are pleasure gardens with their Lord.

Indeed for the pious, with their Lord, are Gardens of Serenity.

Surely for the godfearing shall be Gardens of Bliss with their Lord.

For, behold, it is the God-conscious [alone] whom gardens of bliss await with their Sustainer:

Verily for the God-fearing, are with their Lord Gardens of Delight.

Verily, for the Muttaqun (pious and righteous persons - see V. 2:2) are Gardens of delight (Paradise) with their Lord.

For the righteous are Gardens of Delight with their Lord.

Surely the God-fearing shall have Gardens of bliss with their Lord.

Verily, for those who have Taqwa are Gardens of Delight with their Lord.

Lo! for those who keep from evil are gardens of bliss with their Lord.

Indeed for the Godwary there will be gardens of bliss near their Lord.

Surely, the cautious shall have Gardens of Bliss with their Lord.

Indeed, for the righteous with their Lord are the Gardens of Pleasure.

The pious ones will receive a beautiful Paradise from their Lord.

Surely those who guard (against evil) shall have with their Lord gardens of bliss.

Those who are mindful of their Lord will be rewarded with gardens of bliss.

Verily, for the Righteous, are Gardens of Delight, in the Presence of their Lord.

أَفَنَجْعَلُ ٱلْمُسْلِمِينَ كَٱلْمُجْرِمِينَ

أَفَنَجعَلُ المُسلِمينَ كَالمُجرِمينَ

Should We treat those who submit and obey in the same way as those who are culpable?

Shall We equate the Muslims to the guilty?

What, shall we make those who have surrendered like to the sinners?

or should We, perchance, treat those who surrender themselves unto Us as [We would treat] those who remain lost in sin?

Shall We then make the Muslims like the culprits?

Shall We then treat the (submitting) Muslims like the Mujrimun (criminals, polytheists and disbelievers, etc.)?

Shall We treat the Muslims like the villains?

What! Shall We treat those who have submitted (to Our command) like those who have acted as criminals?

Shall We then treat the Muslims like the criminals

Shall We then treat those who have surrendered as We treat the guilty?

Shall We treat those who submit [to Us] as [We treat] the guilty?

What, shall We make those who are submissive like the wrongdoers?

Then will We treat the Muslims like the criminals?

Shall We treat the Muslims like criminals?

What! shall We then make (that is, treat) those who submit as the guilty?

Should We treat the true believers and the wrongdoers alike?

Shall We then treat the People of Faith like the People of Sin?

مَا لَكُمْ كَيْفَ تَحْكُمُونَ

ما لَكُم كَيفَ تَحكُمونَ

What has come upon you that you judge in such a wise?

What is the matter with you? What sort of a judgement you impose!

What ails you then, how you judge?

What is amiss with you? On what do you base your judgment [of right and wrong]?

What aileth you? How ill ye judge!

What is the matter with you? How judge you?

What is the matter with you? How do you judge?

What is the matter with you? How ill do you judge!

What is the matter with you How judge you

What aileth you? How foolishly ye judge!

What is the matter with you? How do you judge!

What is the matter with you then, how do you judge?

What is [the matter] with you? How do you judge?

What is the matter with you? How could you judge this to be so?

What has happened to you? How do you judge?

What ails you? How ill you judge!

What is the matter with you? How judge ye?

أَمْ لَكُمْ كِتَٰبٌ فِيهِ تَدْرُسُونَ

أَم لَكُم كِتابٌ فيهِ تَدرُسونَ

Or have you a Book in which you read

Is there a Book for you, from which you read?

Or have you a Book wherein you study?

Or have you, perchance, a [special] divine writ which you study,

Is there with you a Book wherein ye study:

Or have you a Book through which you learn.

Or do you have a scripture in which you study.

Or do you have a Book wherein you read

Or have you a Book wherein you learn,

Or have ye a scripture wherein ye learn

Do you possess a scripture in which you read

Or, have you a Book from which you study

Or do you have a scripture in which you learn

Do you have a book from which you study

Or have you a book wherein you read,

Have you a Scripture that tells you

Or have ye a book through which ye learn-

إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ

إِنَّ لَكُم فيهِ لَما تَخَيَّرونَ

That you can surely have whatever you choose?

- That for you in it is whatever you like?

Surely therein you shall have whatever you choose!

and in which you find all that you may wish to find?

That therein is yours that which. ye may choose?

That you shall have all that you choose?

Wherein there is whatever you choose?

that (in the Hereafter) you shall have all that you choose for yourselves?

That you shall therein have all that you choose

That ye shall indeed have all that ye choose?

that you shall have in it whatever you choose?

surely in it you shall have whatever you choose!

That indeed for you is whatever you choose?

that tells you to do whatever you want?

That you have surely therein what you choose?

that you will be granted whatever you choose?

That ye shall have, through it whatever ye choose?

أَمْ لَكُمْ أَيْمَٰنٌ عَلَيْنَا بَٰلِغَةٌ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ

أَم لَكُم أَيمانٌ عَلَينا بالِغَةٌ إِلىٰ يَومِ القِيامَةِ إِنَّ لَكُم لَما تَحكُمونَ

Or have you taken a binding promise from Us which would hold till the Day of Judgement, that you will get whatever you demand?

Or is it that you have a covenant from Us, right up to the Day of Judgement, that you will get all what you claim?

Or have you oaths from Us, reaching to the Day of Resurrection? Surely you shall have whatever you judge!

Or have you received a solemn promise, binding on Us till Resurrection Day, that yours will assuredly be whatever you judge [to be your rightful due]?

Or have ye oaths from us reaching to the Day of Resurrection, that you shall be that which ye judge?

Or you have oaths from Us, reaching to the Day of Resurrection that yours will be what you judge.

Or do you have oaths from Us, binding until the Day of Resurrection, that you will have whatever you demand?

Or have We sworn a covenant with you which We are bound to keep till the Day of Resurrection, (a covenant requiring that whatever you ordain for yourselves shall be yours)?

Or have you oaths from Us, lasting until the Day of Judgement, that yours will be what you judge

Or have ye a covenant on oath from Us that reacheth to the Day of Judgment, that yours shall be all that ye ordain?

Do you have a pledge binding on Us until the Day of Resurrection, that you shall indeed have whatever you decide?

Or, have you an oath from Us that stretches to the Day of Resurrection (if so) you shall surely have what you judge!

Or do you have oaths [binding] upon Us, extending until the Day of Resurrection, that indeed for you is whatever you judge?

Do you have a covenant with Us which allows you to do whatever you want until the Day of Judgment?

Or have you received from Us an agreement confirmed by an oath extending to the day of resurrection that you shall surely have what you demand?

Or do you have Our solemn oaths, binding upon Us till the Day of Resurrection, that you shall have whatever you yourselves decide?

Or have ye Covenants with Us to oath, reaching to the Day of Judgment, (providing) that ye shall have whatever ye shall demand?

سَلْهُمْ أَيُّهُم بِذَٰلِكَ زَعِيمٌ

سَلهُم أَيُّهُم بِذٰلِكَ زَعيمٌ

Ask them: "Which of you is able to vouch for this?"

Ask them, who among them is a guarantor for it?

Ask them, which of them will guarantee that!

Ask them which of them is able to vouch for this!

Ask then, which of them will stand thereof a surety?

Ask them, which of them will stand surety for that!

Ask them, which of them will guarantee that.

Ask them: “Which of them can guarantee that?

Ask them, which of them will stand as surety for that!

Ask them (O Muhammad) which of them will vouch for that!

Ask them, which of them will aver [any of] that!

Ask them, which of them will guarantee that!

Ask them which of them, for that [claim], is responsible.

(Muhammad), ask which of them can guarantee that on the Day of Judgment.

Ask them which of them will vouch for that,

Ask them, which of them will vouch for that!

Ask thou of them, which of them will stand surety for that!

أَمْ لَهُمْ شُرَكَآءُ فَلْيَأْتُوا۟ بِشُرَكَآئِهِمْ إِن كَانُوا۟ صَٰدِقِينَ

أَم لَهُم شُرَكاءُ فَليَأتوا بِشُرَكائِهِم إِن كانوا صادِقينَ

Or have they any partners? Let them bring their partners then, if what they say is true.

Or is it that they have partners in worship? So they should bring their appointed partners, if they are truthful.

Or do they have associates? Then let them bring their associates, if they speak truly.

Or have they, perchance, any sages to support their views? Well, then, if they are sincere in this their claim, let them produce those supporters of theirs

Have they associate gods? Then let them produce their associate gods if they say sooth!

Or have they "partners"? Then let them bring their "partners" if they are truthful!

Or do they have partners? Then let them produce their partners, if they are truthful.

Or has something been guaranteed by any of those whom they associate with Allah in His Divinity?” If so, let them bring forth their associates, if they are truthful.

Or have they "partners" Then let them bring their "partners" if they are truthful!

Or have they other gods? Then let them bring their other gods if they are truthful

Do they have any ‘partners’ [that they claim for Allah]? Then let them produce their partners, if they are truthful.

Or, do they have associates? Then let them bring their associates, if what they say is true!

Or do they have partners? Then let them bring their partners, if they should be truthful.

they will receive the same thing that the Muslims will? Do they have any witness to such an agreement? Let them bring out such witness, if they are truthful.

Or have they associates if they are truthful.

Or have they other partners [besides God]? Let them bring forth their other partners, if what they say be true.

Or have they some "Partners" (in Allahhead)? Then let them produce their "partners", if they are truthful!

يَوْمَ يُكْشَفُ عَن سَاقٍ وَيُدْعَوْنَ إِلَى ٱلسُّجُودِ فَلَا يَسْتَطِيعُونَ

يَومَ يُكشَفُ عَن ساقٍ وَيُدعَونَ إِلَى السُّجودِ فَلا يَستَطيعونَ

On the day the great calamity befalls, and they are called to bow in homage, they will not be able to do so.

On the day when the Shin* will be exposed and they will be called to prostrate themselves, they will be unable. (Used as a metaphor)

Upon the day when the leg shall be bared, and they shall be summoned to bow themselves, but they cannot;

on the Day when man's very being shall be bared to the bone, and when they [who now deny the truth] shall be called upon to prostrate themselves [before God], and shall be unable to do so:

Remember the Day whereon the shank shall be bared and they shall be called upon to Prostrate themselves, but they shall not be able.

(Remember) the Day when the Shin shall be laid bare (i.e. the Day of Resurrection) and they shall be called to prostrate (to Allah), but they (hypocrites) shall not be able to do so,

On the Day when the Shin will be exposed, and they will be called to bow down, but they will be unable.

On the Day when the dreadful calamity will unfold, when people will be summoned to prostrate themselves, and yet they will not be able to prostrate.

The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so.

On the day when it befalleth in earnest, and they are ordered to prostrate themselves but are not able,

The day when the catastrophe occurs and they are summoned to prostrate themselves, they will not be able [to do it].

On the Day when the leg shall be bared, and they are ordered to prostrate themselves, they will be unable.

The Day the shin will be uncovered and they are invited to prostration but the disbelievers will not be able,

On the day when the terrible torment approaches, they will be told (in a mocking way) to prostrate themselves, but they will not be able to do it.

On the day when there shall be a severe affliction, and they shall be called upon to make obeisance, but they shall not be able,

On the Day when the truth shall be laid bare, they will be called upon to prostrate themselves, but they will not be able to do so.

The Day that the shin shall be laid bare, and they shall be summoned to bow in adoration, but they shall not be able,-

خَٰشِعَةً أَبْصَٰرُهُمْ تَرْهَقُهُمْ ذِلَّةٌ وَقَدْ كَانُوا۟ يُدْعَوْنَ إِلَى ٱلسُّجُودِ وَهُمْ سَٰلِمُونَ

خاشِعَةً أَبصارُهُم تَرهَقُهُم ذِلَّةٌ وَقَد كانوا يُدعَونَ إِلَى السُّجودِ وَهُم سالِمونَ

Lowered will be their eyes, disgrace overwhelming them. They had indeed been called to bow in homage when they were free of blame.

With lowered eyes, disgrace overcoming them; and indeed they used to be called to prostrate themselves whilst they were healthy.

humbled shall be their eyes, and abasement shall overspread them, for they had been summoned to bow themselves while they were whole.

downcast will be their eyes, with ignominy overwhelming them - seeing that they had been called upon [in vain] to prostrate themselves [before Him] while they were yet sound [and alive].

Downcast will be their looks; abjectness will overspread them. Surely they had been called upon to Prostrate themselves while yet they were whole.

Their eyes will be cast down, ignominy will cover them; they used to be called to prostrate (offer prayers), while they were healthy and good (in the life of the world, but they did not).

Their eyes subdued, shame will cover them. They were invited to bow down when they were sound.

Their eyes shall be downcast and ignominy shall overwhelm them. For when they were safe and sound, they were summoned to prostrate themselves, (and they refused).

Their eyes will be cast down and ignominy will cover them; they used to be called to prostrate themselves, while they were.

With eyes downcast, abasement stupefying them. And they had been summoned to prostrate themselves while they were yet unhurt.

With a humbled look [in their eyes], they will be overcast by abasement. Certainly, they were summoned to prostrate themselves while they were yet sound.

Their eyes will be humbled, and humiliation shall spread over them for they were already ordered to prostrate themselves when they were undiminished.

Their eyes humbled, humiliation will cover them. And they used to be invited to prostration while they were sound.

Their eyes will be lowered and disgrace will cover them. They had certainly been told to prostrate themselves before God when they were safe and sound.

Their looks cast down, abasement shall overtake them; and they were called upon to make obeisance indeed while yet they were safe.

Their eyes will be cast down and they will be covered in shame; they were bidden to prostrate themselves, when they were safe and sound [but they did not obey].

Their eyes will be cast down,- ignominy will cover them; seeing that they had been summoned aforetime to bow in adoration, while they were whole, (and had refused).

فَذَرْنِى وَمَن يُكَذِّبُ بِهَٰذَا ٱلْحَدِيثِ سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ

فَذَرني وَمَن يُكَذِّبُ بِهٰذَا الحَديثِ سَنَستَدرِجُهُم مِن حَيثُ لا يَعلَمونَ

So leave those who deny this Discourse to Me. We shall lead them step by step to (ruin) in a way they will not know.

Therefore leave the one who denies this matter, to Me; We shall soon steadily take them away, from a place they do not know.

So leave Me with him who cries lies to this discourse! We will draw them on little by little whence they know not;

Hence, leave Me alone with such as give the lie to this tiding. We shall bring them low, step by step, without their perceiving how it has come about:

Let Me alone with him who belieth this discourse; step by step We lead them on when they perceive not.

Then leave Me Alone with such as belie this Quran. We shall punish them gradually from directions they perceive not.

So leave Me to those who reject this discourse; We will proceed against them gradually, from where they do not know.

So leave Me, (O Prophet), to deal with him who gives the lie to this Discourse. We shall draw them little by little (to their undoing) in a way that they will not know.

Then leave Me alone with whoever denies this narration. We shall punish them gradually from directions they perceive not.

Leave Me (to deal) with those who give the lie to this pronouncement. We shall lead them on by steps from whence they know not.

So leave Me with those who deny this discourse. We will draw them imperceptibly [into ruin], whence they do not know.

Therefore, leave Me with he who belied this discourse. We will draw them on little by little from where they do not know.

So leave Me, [O Muhammad], with [the matter of] whoever denies the Qur'an. We will progressively lead them [to punishment] from where they do not know.

Leave those who reject the Quran to Me and I shall lead them step by step to destruction, without their being aware of it.

So leave Me and him who rejects this announcement; We will overtake them by degrees, from whence they perceive not:

So leave to Me those who reject this message. We shall lead them step by step to their ruin, in ways beyond their ken.

Then leave Me alone with such as reject this Message: by degrees shall We punish them from directions they perceive not.

وَأُمْلِى لَهُمْ إِنَّ كَيْدِى مَتِينٌ

وَأُملي لَهُم إِنَّ كَيدي مَتينٌ

Yet I will give them respite: Surely My plan is compact.

And I will give them respite; indeed My plan is very solid.

and I shall respite them -- assuredly My guile is sure.

for, behold, though I may give them rein for a while, My subtle scheme is exceedingly firm!

And I bear with them; verily My contrivance is sure.

And I will grant them a respite. Verily, My Plan is strong.

And I will give them respite. My plan is firm.

I am giving them a respite. Great is My scheme!

And I will grant them a respite. Verily, My plan is strong.

Yet I bear with them, for lo! My scheme is firm.

I will grant them respite, for My devising is indeed sure.

I shall respite them, My stratagem is firm.

And I will give them time. Indeed, My plan is firm.

I shall give them respite, however, My plan is so strong that they will never be able to escape from it.

And I do bear with them, surely My plan is firm.

I shall grant them some respite, for My plan is powerful.

A (long) respite will I grant them: truly powerful is My Plan.

أَمْ تَسْـَٔلُهُمْ أَجْرًا فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ

أَم تَسأَلُهُم أَجرًا فَهُم مِن مَغرَمٍ مُثقَلونَ

Do you ask for any compensation from them that they are burdened with want?

Or is it that you (O dear Prophet Mohammed – peace and blessings be upon him) ask any fee from them, so they are burdened with the penalty?

Or askest thou them for a wage, and so they are weighed down with debt?

Or is it that [they fear lest] thou ask them for a reward, [O Prophet,] so that they would be burdened with debt [if they listened to thee]?

Askest thou a hire from them so that they are laden with debt?

Or is it that you (O Muhammad SAW) ask them a wage, so that they are heavily burdened with debt?

Or do you ask them for a fee, so they are burdened with debt?

Or are you asking them for some compensation so that they feel burdened with debt?

Or is it that you ask them a wage, so that they are heavily burdened with debt

Or dost thou (Muhammad) ask a fee from them so that they are heavily taxed?

Do you ask them for a reward, so that they are weighed down with debt?

Or, do you ask them for a wage, so that they are burdened withdebt?

Or do you ask of them a payment, so they are by debt burdened down?

(Muhammad), do you ask for your preaching any recompense which is too heavy a price for them to pay?

Or do you ask from them a reward, so that they are burdened with debt?

Do you demand some recompense from them that would weigh them down with debt?

Or is it that thou dost ask them for a reward, so that they are burdened with a load of debt?-

أَمْ عِندَهُمُ ٱلْغَيْبُ فَهُمْ يَكْتُبُونَ

أَم عِندَهُمُ الغَيبُ فَهُم يَكتُبونَ

Or do they have knowledge of the unknown which they copy down?

Or that they possess the hidden, so they are writing it?

Or is the Unseen in their keeping, and so they are writing it down?

Or [do they think] that the hidden reality [of all that exists] is within their grasp, so that [in time] they can write it down?

Is with them the unseen, so that they write down?

Or that the Ghaib (unseen here in this Verse it means Al-Lauh Al-Mahfuz) is in their hands, so that they can write it down?

Or do they know the future, and so they write it down?

Or do they have any knowledge of the Unseen which they are now writing down?

Or that the Unseen is in their hands, so that they can write it down

Or is the Unseen theirs that they can write (thereof)?

Do they possess [access to] the Unseen, so that they write it down?

Or, is the Unseen with them, and they are writing it down!

Or have they [knowledge of] the unseen, so they write [it] down?

Do they possess the knowledge of the unseen which confirms the truthfulness of their belief?

Or have they (the knowledge of) the unseen, so that they write (it) down?

Is the unseen within their grasp so that they write it down?

Or that the Unseen is in their hands, so that they can write it down?

فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ ٱلْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ

فَاصبِر لِحُكمِ رَبِّكَ وَلا تَكُن كَصاحِبِ الحوتِ إِذ نادىٰ وَهُوَ مَكظومٌ

So wait with patience for the judgement of your Lord, and do not be like (onah) of the fish who called (to his Lord) when he was choked with anger.

Therefore wait for your Lord’s command, and do not be like the one of the fish; who cried out when he was distraught. (Prophet Yunus – peace be upon him.)

So be thou patient under the judgment of thy Lord, and be not as the Man of the Fish, when he called, choking inwardly.

BEAR THEN with patience thy Sustainer's will and be not like him of the great fish, who cried out [in distress] after having given in to anger.

Be patient thou, then, with thy Lord's judgment, and be thou not like him of the fish, when he cried out while he was in anguish.

So wait with patience for the Decision of your Lord, and be not like the Companion of the Fish, when he cried out (to Us) while he was in deep sorrow. (See the Quran, Verse 21:87).

So wait patiently for the Decision of your Lord, and do not be like the Fellow of the Fish who cried out in despair.

So bear with patience until the Judgement of your Lord comes, and do not belike the man in the fish (i.e., Jonah) who called out, choking with grief:

So, wait with patience for the decision of your Lord, and be not like the Companion of the Fish when he cried out (to Us) while he was Makzum.

But wait thou for thy Lord's decree, and be not like him of the fish, who cried out in despair.

So submit patiently to the judgement of your Lord, and do not be like the Man of the Fish who called out as he choked with grief.

So be patient with the judgement of your Lord and do not be like the Companion of the Whale (Jonah), when he called out choking inwardly.

Then be patient for the decision of your Lord, [O Muhammad], and be not like the companion of the fish when he called out while he was distressed.

Exercise patience until the promise of your Lord (to punish the unbelievers) comes true. Do not be like Jonah (who left his people without the permission of God; he wanted them to be punished immediately),

So wait patiently for the judgment of your Lord, and be not like the companion of the fish, when he cried while he was in distress.

Wait patiently for your Lord's judgement; do not be like the man who, having been swallowed by a whale, called out in distress.

So wait with patience for the Command of thy Lord, and be not like the Companion of the Fish,- when he cried out in agony.

لَّوْلَآ أَن تَدَٰرَكَهُۥ نِعْمَةٌ مِّن رَّبِّهِۦ لَنُبِذَ بِٱلْعَرَآءِ وَهُوَ مَذْمُومٌ

لَولا أَن تَدارَكَهُ نِعمَةٌ مِن رَبِّهِ لَنُبِذَ بِالعَراءِ وَهُوَ مَذمومٌ

Had it not been for a favour from his Lord he would have been cast blame-worthy on a barren plain.

Were it not for his Lord’s favour that reached him, he would have surely been cast onto the desolate land, reproached.

Had there not overtaken him a blessing from his Lord he would have been cast upon the wilderness, being condemned.

[And remember:] had not grace from his Sustainer reached him, he would indeed have been cast forth upon that barren shore in a state of disgrace:

Had not grace from his Lord reached him, he had surely been cast into the wilderness in a plight.

Had not a Grace from his Lord reached him, he would indeed have been (left in the stomach of the fish, but We forgave him), so he was cast off on the naked shore, while he was to be blamed.

Were it not for his Lord’s favor that reached him, he would have been thrown into the wilderness, fully despised.

had his Lord not bestowed His favour upon him, he would have been cast upon that barren shore (and would have remained there) in disgrace.

Had not a grace from his Lord reached him, he would indeed have been (left in the stomach of the fish, but We forgave him), so he was cast off on the naked shore, while he was to be blamed.

Had it not been that favour from his Lord had reached him he surely had been cast into the wilderness while he was reprobate.

Had it not been for a blessing that came to his rescue from his Lord, he would surely have been cast on the bare shore, being blameworthy.

Had the favor of his Lord not come upon him, he would have been blamed, cast upon the shore.

If not that a favor from his Lord overtook him, he would have been thrown onto the naked shore while he was censured.

and who cried (for help) to his Lord, while imprisoned and helpless inside the fish. Had it not been for a favor from his Lord, he would have been left out in the open, deserving blame for his shortcomings.

Were it not that favor from his Lord had overtaken him, he would certainly have been cast down upon the naked Found while he was blamed.

Had his Lord's grace not been bestowed upon him, he would have been cast away in disgrace upon that desolate shore.

Had not Grace from his Lord reached him, he would indeed have been cast off on the naked shore, in disgrace.

فَٱجْتَبَٰهُ رَبُّهُۥ فَجَعَلَهُۥ مِنَ ٱلصَّٰلِحِينَ

فَاجتَباهُ رَبُّهُ فَجَعَلَهُ مِنَ الصّالِحينَ

Then his Lord chose him and placed him among the upright.

His Lord therefore chose him and made him among those deserving His proximity.

But his Lord had chosen him, and He placed him among the righteous.

but [as it was,] his Sustainer had elected him and placed him among the righteous.

Then his Lord chose him and made him of the righteous.

But his Lord chose him and made him of the righteous.

But his Lord chose him, and made him one of the righteous.

But his Lord exalted him, and included him among His righteous servants.

Then his Lord chose him and made him of the righteous.

But his Lord chose him and placed him among the righteous.

So his Lord chose him and made him one of the righteous.

But his Lord had chosen him and He placed him among the righteous.

And his Lord chose him and made him of the righteous.

But his Lord chose him as His Prophet and made him one of the righteous ones.

Then his Lord chose him, and He made him of the good.

But his Lord chose him for His own and made him one of the righteous.

Thus did his Lord choose him and make him of the Company of the Righteous.

وَإِن يَكَادُ ٱلَّذِينَ كَفَرُوا۟ لَيُزْلِقُونَكَ بِأَبْصَٰرِهِمْ لَمَّا سَمِعُوا۟ ٱلذِّكْرَ وَيَقُولُونَ إِنَّهُۥ لَمَجْنُونٌ

وَإِن يَكادُ الَّذينَ كَفَروا لَيُزلِقونَكَ بِأَبصارِهِم لَمّا سَمِعُوا الذِّكرَ وَيَقولونَ إِنَّهُ لَمَجنونٌ

But the unbelievers would like to stare you out of balance when they hear the warning, and say: "Surely he is possessed;"

And indeed the disbelievers seem as if they would topple you with their evil gaze when they hear the Qur’an, and they say, “He is indeed insane.”

The unbelievers wellnigh strike thee down with their glances, when they hear the Reminder, and they say, 'Surely he is a man possessed!'

Hence, [be patient,] even though they who are bent on denying the truth would all but kill thee with their eyes whenever they hear this reminder, and [though] they say, "[As for Muhammad,] behold, most surely he is a madman!"

And those who disbelieve well-nigh cause thee to stumble with their looks when they hear the Admonition, and they say: verily he is mad.

And verily, those who disbelieve would almost make you slip with their eyes through hatredness when they hear the Reminder (the Quran), and they say: "Verily, he (Muhammad SAW) is a madman!"

Those who disbelieve almost stab you with their glances when they hear the message, and say, “He is crazy!”

When the unbelievers hear this Exhortation, they look at you as though they would knock you off your feet with their (hostile) glances. They say: “Surely he is afflicted with madness”;

And verily, those who disbelieve would almost make you slip with their eyes (through hatred) when they hear the Reminder (the Qur'an), and they say: "Verily, he is a madman!"

And lo! those who disbelieve would fain disconcert thee with their eyes when they hear the Reminder, and they say: Lo! he is indeed mad;

Indeed the faithless almost devour you with their eyes when they hear this Reminder, and they say, ‘He is indeed crazy.’

When the unbelievers hear the Reminder, they nearly strike you down with their glances, and say: 'Surely, he is mad'

And indeed, those who disbelieve would almost make you slip with their eyes when they hear the message, and they say, "Indeed, he is mad."

When the disbelievers listen to you reciting the Quran they almost try to destroy you with their piercing eyes. Then they say, "He is certainly insane".

And those who disbelieve would almost smite you with their eyes when they hear the reminder, and they say: Most surely he is mad.

When those who deny the truth hear the admonition, they would almost cause you to stumble with their evil eyes; and they say, "He is certainly mad."

And the Unbelievers would almost trip thee up with their eyes when they hear the Message; and they say: "Surely he is possessed!"

وَمَا هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ

وَما هُوَ إِلّا ذِكرٌ لِلعالَمينَ

Whilst it is no more than reminder for the people of the world.

Whereas it is not but an advice to the entire creation!

And it is nothing but a Reminder unto all beings.

[Be patient:] for this is nought else but a reminder [from God] to all mankind.

While it is naught but an admonition Unto the worlds.

But it is nothing else than a Reminder to all the 'Alamin (mankind, jinns and all that exists).

But it is no less than a reminder to all the Worlds.

although this is nothing but an Exhortation (to goodness) for everyone in the world.

But it is nothing else than a Reminder to all the creatures (`Alamin).

When it is naught else than a Reminder to creation.

Yet it is just a reminder for all the nations.

But it is nothing other than a Reminder for all the worlds.

But it is not except a reminder to the worlds.

The Quran is nothing but a reminder from God to mankind.

And it is naught but a reminder to the nations.

Yet it is purely an admonition to mankind.

But it is nothing less than a Message to all the worlds.

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ٱلْحَآقَّةُ

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ الحاقَّةُ

THE CONCRETE REALITY.

The true event!

The Indubitable!

OH, THE LAYING-BARE of the truth!

The Inevitable Calamity!

The Reality (i.e. the Day of Resurrection)!

The Reality.

The indubitable event!

Al-Haqqah!

The Reality!

The Besieger!

The Resurrection Verifier;

The Inevitable Reality -

The Inevitable! (Day of Judgment).

The sure calamity!

The Inevitable Hour!

The Sure Reality!

مَا ٱلْحَآقَّةُ

مَا الحاقَّةُ

What is the concrete reality?

How tremendous is the true event!

What is the Indubitable?

How awesome that laying-bare of the truth!

What is the Inevitable Calamity?

What is the Reality?

What is the Reality?

And what is that indubitable event?

What is Al-Haqqah

What is the Reality?

What is the Besieger?!

and what is the Resurrection Verifier?

What is the Inevitable Reality?

What is the Inevitable?

What is the sure calamity!

What is the Inevitable Hour?

What is the Sure Reality?

وَمَآ أَدْرَىٰكَ مَا ٱلْحَآقَّةُ

وَما أَدراكَ مَا الحاقَّةُ

What do you comprehend by the concrete reality?

And what have you understood, how tremendous the true event is!

And what will teach thee what is the Indubitable?

And what could make thee conceive what that laying-bare of the truth will be?

And what shall make thee know that which the Inevitable Calamity is.

And what will make you know what the Reality is?

What will make you understand what the Reality is?

And what do you know what that indubitable event is?

And what will make you know what Al-Haqqah is

Ah, what will convey unto thee what the reality is!

What will show you what is the Besieger?!

What makes you to know what the Resurrection Verifier is?

And what can make you know what is the Inevitable Reality?

Would that you knew (in detail) what the Inevitable is!

And what would make you realize what the sure calamity is!

And what will make you realize what the Inevitable Hour is?

And what will make thee realise what the Sure Reality is?

كَذَّبَتْ ثَمُودُ وَعَادٌۢ بِٱلْقَارِعَةِ

كَذَّبَت ثَمودُ وَعادٌ بِالقارِعَةِ

The Thamud and 'Ad denied the consequential calamity.

The tribes of Thamud and A’ad denied the event of great dismay. (The Day of Resurrection)

Thamood and Ad cried lies to the Clatterer.

THE LIE gave [the tribes of] Thamud and ‘Ad to [all tidings of] that sudden calamity!

The tribes of Thamud and 'Aad belied the Striking Day.

Thamud and 'Ad people denied the Qari'ah [the striking Hour (of Judgement)]!

Thamood and Aad denied the Catastrophe.

The Thamud and the Ad denied the (possibility of a) sudden calamity, calling it false.

Thamud and `Ad denied the Qari`ah!

(The tribes of) Thamud and A'ad disbelieved in the judgment to come.

Thamudand ‘Ad denied the Cataclysm.

Thamood and Aad belied the Clatterer.

Thamud and 'Aad denied the Striking Calamity.

The people of Thamud and Ad denied the Day of Judgment.

Samood and Ad called the striking calamity a lie.

The tribes of Thamud and 'Ad denied that disaster would strike them:

The Thamud and the 'Ad People (branded) as false the Stunning Calamity!

فَأَمَّا ثَمُودُ فَأُهْلِكُوا۟ بِٱلطَّاغِيَةِ

فَأَمّا ثَمودُ فَأُهلِكوا بِالطّاغِيَةِ

So destroyed were the Thamud by a storm of thunder and lightning;

So regarding the Thamud, they were destroyed by a terrible scream.

As for Thamood, they were destroyed by the Screamer;

Now as for the Thamud - they were destroyed by a violent upheaval [of the earth];

As for Thamud, they were destroyed by the outburst.

As for Thamud, they were destroyed by the awful cry!

As for Thamood, they were annihilated by the Overwhelming.

Then the Thamud were destroyed by an awesome upheaval;

As for Thamud, they were destroyed by the Taghiyah!

As for Thamud, they were destroyed by the lightning.

As for Thamud, they were destroyed by the Cry.

Thamood, they were destroyed by the violent shout (of Gabriel),

So as for Thamud, they were destroyed by the overpowering [blast].

The Thamuds were destroyed by a violent blast of sound.

Then as to Samood, they were destroyed by an excessively severe punishment.

the Thamud were destroyed by a terrible storm of thunder and lightning;

But the Thamud,- they were destroyed by a terrible Storm of thunder and lightning!

وَأَمَّا عَادٌ فَأُهْلِكُوا۟ بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ

وَأَمّا عادٌ فَأُهلِكوا بِريحٍ صَرصَرٍ عاتِيَةٍ

And the 'Ad were destroyed by the furious cold blast of roaring wind

And as for A’ad, they were destroyed by a severe thundering windstorm.

and as for Ad, they were destroyed by a wind clamorous,

and as for the ‘Ad - they were destroyed by a storm wind furiously raging,

And as for 'Aad they were destroyed by a wind, furious. roaring.

And as for 'Ad, they were destroyed by a furious violent wind;

And as for Aad; they were annihilated by a furious, roaring wind.

and the Ad were destroyed by a furiously raging wind-storm

And as for `Ad, they were destroyed by a wind, Sarsar `Atiyah!

And as for A'ad, they were destroyed by a fierce roaring wind,

And as for ‘Ad, they were destroyed by a fierce icy gale,

as for Aad, they were destroyed by a howling, violent wind

And as for 'Aad, they were destroyed by a screaming, violent wind

The Ads were destroyed by a swift, destructive gale

And as to Ad, they were destroyed by a roaring, violent blast.

and the 'Ad were destroyed by a furious wind

And the 'Ad, they were destroyed by a furious Wind, exceedingly violent;

سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَٰنِيَةَ أَيَّامٍ حُسُومًا فَتَرَى ٱلْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ

سَخَّرَها عَلَيهِم سَبعَ لَيالٍ وَثَمانِيَةَ أَيّامٍ حُسومًا فَتَرَى القَومَ فيها صَرعىٰ كَأَنَّهُم أَعجازُ نَخلٍ خاوِيَةٍ

Which He sent to assail them for seven nights and eight days running. You should have seen the people prostrate like the decayed trunks of date-palm trees.

He forced it upon them with strength, consecutively for seven nights and eight days – so you would see those people overthrown in it, like trunks of date palms fallen down.

violent that He compelled against them seven nights and eight days, uninterruptedly, and thou mightest see the people laid prostrate in it as if they were the stumps of fallen down palm-trees.

which He willed against them for seven nights and eight days without cease, so that in the end thou couldst see those people laid low [in death], as though they were so many [uprooted] trunks of hollow palm trees:

To which He subjected them for seven nights and eight days in succession, so that thou mightest have seen men during it lying prostrate, as though they were stumps of palms ruined.

Which Allah imposed on them for seven nights and eight days in succession, so that you could see men lying overthrown (destroyed), as if they were hollow trunks of date-palms!

He unleashed it upon them for seven nights and eight days, in succession. You could see the people tossed around, as though they were stumps of hollow palm-trees.

which He let loose upon them for seven nights and eight days in succession; so that (if you had been there) you might have seen people lying prostrate, as though they were uprooted trunks of hollowed palm trees.

Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!

Which He imposed on them for seven long nights and eight long days so that thou mightest have seen men lying overthrown, as they were hollow trunks of palm-trees.

which He clamped on them for seven gruelling nights and eight days, so that you could see the people there lying about prostrate as if they were hollow trunks of palm trees.

that He subjected upon them for seven nights and eight days consecutively and you might have seen them struck down as if they were the stumps of palm trees that had fallen down.

Which Allah imposed upon them for seven nights and eight days in succession, so you would see the people therein fallen as if they were hollow trunks of palm trees.

which continued to strike them for seven and eight days so that eventually you could see the people lying dead like the hollow trunks of uprooted palm-trees.

Which He made to prevail against them for seven nights and eight days unremittingly, so that you might have seen the people therein prostrate as if they were the trunks of hollow palms.

which God let loose against them for seven nights and eight days unremittingly, so that you could have seen its people lying prostrate as though they were the hollow trunks of palm-trees which had fallen down.

He made it rage against them seven nights and eight days in succession: so that thou couldst see the (whole) people lying prostrate in its (path), as they had been roots of hollow palm-trees tumbled down!

فَهَلْ تَرَىٰ لَهُم مِّنۢ بَاقِيَةٍ

فَهَل تَرىٰ لَهُم مِن باقِيَةٍ

Do you see any trace of them?

So do you see any survivor among them?

Now dost thou see any remnant of them?

and dost thou now see any remnant of them?

Beholdest thou any of them remaining?

Do you see any remnants of them?

Can you see any remnant of them?

Do you now see any trace of them?

Do you see any remnants of them

Canst thou (O Muhammad) see any remnant of them?

So do you see any remaining trace of them?

Can you see any remnant of them now?

Then do you see of them any remains?

Can you see any of their survivors?

Do you then see of them one remaining?

Do you see any vestige left of them now?

Then seest thou any of them left surviving?

وَجَآءَ فِرْعَوْنُ وَمَن قَبْلَهُۥ وَٱلْمُؤْتَفِكَٰتُ بِٱلْخَاطِئَةِ

وَجاءَ فِرعَونُ وَمَن قَبلَهُ وَالمُؤتَفِكاتُ بِالخاطِئَةِ

Then came the Pharaoh, and those before him whose habitations were overthrown while they were committing crimes.

And Firaun, and those before him, and the dwellings that were inverted and thrown, had brought error.

Pharaoh likewise, and those before him, and the Subverted Cities -- they committed error,

And there was Pharaoh, too, and [many of] those who lived before him, and the cities that were overthrown - [all of them] indulged in sin upon sin

And Fir'awn and those before him and the overturned cities committed sin.

And Fir'aun (Pharaoh), and those before him, and the cities overthrown [the towns of the people of [Lout (Lot)] committed sin,

Then Pharaoh came, and those before him, and the Overturned Cities steeped in sin.

Pharaoh and those before him and the people of the overturned habitations all engaged in the same great sin.

And Fir`awn, and those before him, and the cities overthrown committed Al-Khati'ah.

And Pharaoh and those before him, and the communities that were destroyed, brought error,

Then Pharaoh and those who were before him, and the towns that were overturned, brought about iniquity.

Similarly, Pharaoh, and those before him, and the ruined villages, sinned

And there came Pharaoh and those before him and the overturned cities with sin.

The Pharaoh, those who lived before him and the people of the Subverted Cities all persisted in doing evil.

And Firon and those before him and the overthrown cities continuously committed sins.

Pharoah and those before him and the inhabitants of the overthrown cities persistently committed grave sins.

And Pharaoh, and those before him, and the Cities Overthrown, committed habitual Sin.

فَعَصَوْا۟ رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَّابِيَةً

فَعَصَوا رَسولَ رَبِّهِم فَأَخَذَهُم أَخذَةً رابِيَةً

When they disobeyed the apostle of their Lord He seized them with an overwhelming punishment.

They therefore disobeyed the Noble Messengers of their Lord – so He seized them with an intense seizure.

and they rebelled against the Messenger of their Lord, and He seized them with a surpassing grip.

and rebelled against their Sustainer's apostles: and so He took them to task with a punishing grasp exceedingly severe!

And they disobeyed their Lord's apostle, so He laid hold of them with a grip increasing.

And they disobeyed their Lord's Messenger, so He punished them with a strong punishment.

But they disobeyed the messenger of their Lord, so He seized them with an overpowering grip.

They did not follow the Messenger of their Lord, and so He seized them with a severe grip.

And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.

And they disobeyed the messenger of their Lord, therefor did He grip them with a tightening grip.

They disobeyed the apostle of their Lord, so He seized them with a terrible seizing.

and rebelled against their Lord's Messenger. So He took them with a stern taking.

And they disobeyed the messenger of their Lord, so He seized them with a seizure exceeding [in severity].

They disobeyed the Messenger of their Lord and He seized them with torment which increased with time.

And they disobeyed the Apostle of their Lord, so He punished them with a vehement punishment.

They defied their Lord's messenger, so He seized them with an ever-tightening grip.

And disobeyed (each) the messenger of their Lord; so He punished them with an abundant Penalty.

إِنَّا لَمَّا طَغَا ٱلْمَآءُ حَمَلْنَٰكُمْ فِى ٱلْجَارِيَةِ

إِنّا لَمّا طَغَى الماءُ حَمَلناكُم فِي الجارِيَةِ

When the water rose in flood, We bore you in the ark,

Indeed when the water swelled up, We boarded you onto the ship.

Lo, when the waters rose, We bore you in the running ship

[And] behold: when the waters [of Noah's flood] burst beyond all limits, it was We who caused you to be borne [to safety] in that floating ark,

Verily We! when the water rose, We bare you upon the traversing ark.

Verily! When the water rose beyond its limits [Nuh's (Noah) Flood], We carried you (mankind) in the floating [ship that was constructed by Nuh (Noah)].

When the waters overflowed, We carried you in the cruising ship.

Verily when the water rose to great heights, We bore you upon a floating vessel (i.e. the Ark)

Verily, when the water rose beyond its limits, We carried you in the ship.

Lo! when the waters rose, We carried you upon the ship

Indeed when the Flood rose high, We carried you in a floating ark,

And when the waters rose (high) We carried you in the sailing (Ark),

Indeed, when the water overflowed, We carried your ancestors in the sailing ship

When the flood rose high and covered the whole land, We carried you in the Ark.

Surely We bore you up in the ship when the water rose high,

But We bore you away in the Ark, when the waters rose high,

We, when the water (of Noah's Flood) overflowed beyond its limits, carried you (mankind), in the floating (Ark),

لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَآ أُذُنٌ وَٰعِيَةٌ

لِنَجعَلَها لَكُم تَذكِرَةً وَتَعِيَها أُذُنٌ واعِيَةٌ

In order to make it a warning for you, and that the ear retentive may preserve it.

In order to make it a remembrance for you, and in order that the ears that store may remember.

that We might make it a reminder for you and for heeding ears to hold.

so that We might make all this a [lasting] reminder to you all, and that every wide-awake ear might consciously take it in.

That We might make it Unto you an admonition, and thot it might be retained by the retaining ears.

That We might make it a remembrance for you, and the keen ear (person) may (hear and) understand it.

To make it a lesson for you—so that retaining ears may retain it.

so that We might make it an instructive event for you, and retentive ears might preserve its memory.

That We might make it an admonition for you and that it might be retained by the retaining ears.

That We might make it a memorial for you, and that remembering ears (that heard the story) might remember.

that We might make it a reminder for you, and that receptive ears might remember it.

making it a Reminder for you, for all attentive ears to retain.

That We might make it for you a reminder and [that] a conscious ear would be conscious of it.

as a lesson for you, but only attentive ears will retain it.

So that We may make it a reminder to you, and that the retaining ear might retain it.

so that We might make it a reminder for you and so that attentive ears might retain it.

That We might make it a Message unto you, and that ears (that should hear the tale and) retain its memory should bear its (lessons) in remembrance.

فَإِذَا نُفِخَ فِى ٱلصُّورِ نَفْخَةٌ وَٰحِدَةٌ

فَإِذا نُفِخَ فِي الصّورِ نَفخَةٌ واحِدَةٌ

When the single blast is sounded on the trumpet,

So when the Trumpet will be blown, with a sudden single blow.

So, when the Trumpet is blown with a single blast

Hence, [bethink yourselves of the Last Hour,] when the trumpet [of judgment] shall be sounded with a single blast,

And when the Trumpet shall sound a single blast.

Then when the Trumpet will be blown with one blowing (the first one),

Then, when the Trumpet is sounded a single time.

So when the Trumpet is blown with a single blast

Then when the Trumpet will be blown with one blowing.

And when the trumpet shall sound one blast

When the Trumpet is blown with a single blast

When a single blow is blown on the Horn,

Then when the Horn is blown with one blast

With the first blast of sound from the trumpet,

And when the trumpet is blown with a single blast,

When a single blast is blown on the trumpet,

Then, when one blast is sounded on the Trumpet,

وَحُمِلَتِ ٱلْأَرْضُ وَٱلْجِبَالُ فَدُكَّتَا دَكَّةً وَٰحِدَةً

وَحُمِلَتِ الأَرضُ وَالجِبالُ فَدُكَّتا دَكَّةً واحِدَةً

And the earth and mountains heaved and crushed to powder with one levelling blow,

And the earth and the mountains will be lifted up and crushed with a single crush.

and the earth and the mountains are lifted up and crushed with a single blow,

and the earth and the mountains shall be lifted up and crushed with a single stroke!

And the earth and the mountains shall be borne and the twain shall be crushed with a single crash.

And the earth and the mountains shall be removed from their places, and crushed with a single crushing,

And the earth and the mountains are lifted up, and crushed, with a single crush.

and the earth and the mountains are carried aloft and are crushed to bits at one stroke,

And the earth and the mountains shall be removed from their places, and crushed with a single crushing.

And the earth with the mountains shall be lifted up and crushed with one crash,

and the earth and the mountains are lifted and levelled with a single levelling,

when the earth with all its mountains is lifted up and crushed with a single blow,

And the earth and the mountains are lifted and leveled with one blow -

the earth and mountains will be raised up high and crushed all together.

And the earth and the mountains are borne away and crushed with a single crushing.

and the earth and the mountains are lifted up and then crushed with a single blow,

And the earth is moved, and its mountains, and they are crushed to powder at one stroke,-

فَيَوْمَئِذٍ وَقَعَتِ ٱلْوَاقِعَةُ

فَيَومَئِذٍ وَقَعَتِ الواقِعَةُ

On that Day will come what is to come.

So that is the day when the forthcoming event will occur.

then, on that day, the Terror shall come to pass,

And so, that which must come to pass will on that day have come to pass;

Then on that Day shall happen the Event.

Then on that Day shall the (Great) Event befall,

On that Day, the Event will come to pass.

on that Day shall that indubitable event come to pass;

Then on that Day shall the Event occur.

Then, on that day will the Event befall.

then, on that day, will the Imminent [Hour] befall

on that Day, the Event occurs.

Then on that Day, the Resurrection will occur,

On that day, the inevitable event will take place

On that day shall the great event come to pass,

on that Day the Great Event will come to pass.

On that Day shall the (Great) Event come to pass.

وَٱنشَقَّتِ ٱلسَّمَآءُ فَهِىَ يَوْمَئِذٍ وَاهِيَةٌ

وَانشَقَّتِ السَّماءُ فَهِيَ يَومَئِذٍ واهِيَةٌ

The sky will cleave asunder on that day and fall to pieces.

And the heaven will split asunder – so on that day it will be unstable.

and heaven shall be split, for upon that day it shall be very frail,

and the sky will be rent asunder - for, frail will it have become on that Day -;

And the heaven shall be rent in sunder, it on that Day shall be frail.

And the heaven will split asunder, for that Day it (the heaven will be frail (weak), and torn up,

And the heaven will crack; so on that Day it will be frail.

when the sky will be rent asunder, the grip holding it together having loosened on that Day,

And the heaven will be rent asunder, for that Day it will be frail and torn up.

And the heaven will split asunder, for that day it will be frail.

and the sky will be split open—for it will be frail on that day—

The heaven will be split; because on that Day it will be frail.

And the heaven will split [open], for that Day it is infirm.

and the heavens will be rent asunder,

And the heaven shall cleave asunder, so that on that day it shall be frail,

And the sky will be rent asunder, for on that Day it will be so frail.

And the sky will be rent asunder, for it will that Day be flimsy,

وَٱلْمَلَكُ عَلَىٰٓ أَرْجَآئِهَا وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَٰنِيَةٌ

وَالمَلَكُ عَلىٰ أَرجائِها وَيَحمِلُ عَرشَ رَبِّكَ فَوقَهُم يَومَئِذٍ ثَمانِيَةٌ

On its fringes will be angels, eight of them, bearing their Lord's throne aloft.

And the angels will be on its sides; and on that day, eight angels will carry the Throne of your Lord above them.

and the angels shall stand upon its borders, and upon that day eight shall carry above them the Throne of thy Lord.

and the angels [will appear] at its ends, and, above them, eight will bear aloft on that Day the throne of thy Sustainer’s almightiness…

And the angels shall be on the borders thereof; and on that Day eight shall bear over them the Throne of thy Lord.

And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them.

And the angels will be ranged around its borders, while eight will be carrying the Throne of your Lord above them that Day.

and the angels will stand on the sides, with eight of them bearing aloft the Throne of your Lord on that Day.

And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them.

And the angels will be on the sides thereof, and eight will uphold the Throne of thy Lord that day, above them.

with the angels all over it, and the Throne of your Lord will be borne that day by eight [angels].

The angels will stand on all its sides. And on that Day, eight (of them) will carry the Throne of your Lord above them.

And the angels are at its edges. And there will bear the Throne of your Lord above them, that Day, eight [of them].

and will turn frail, losing all force. The angels will be around the heavens and on that day eight of them will carry the Throne of your Lord above all the creatures.

And the angels shall be on the sides thereof; and above them eight shall bear on that day your Lord's power.

The angels will appear by its sides and, on that Day, eight [angels] will bear your Lord's throne above them.

And the angels will be on its sides, and eight will, that Day, bear the Throne of thy Lord above them.

يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَىٰ مِنكُمْ خَافِيَةٌ

يَومَئِذٍ تُعرَضونَ لا تَخفىٰ مِنكُم خافِيَةٌ

You will then be set before Him, and not one of you will remain unexposed.

On that day all of you will be brought forth, so none among you wishing to hide will be able to hide.

On that day you shall be exposed, not one secret of yours concealed.

On that Day you shall be brought to judgment: not [even] the most hidden of your deeds will remain hidden.

The Day whereon ye shall be mustered nothing hidden by you shall be hidden.

That Day shall you be brought to Judgement, not a secret of you will be hidden.

On that Day you will be exposed, and no secret of yours will remain hidden.

That will be the Day when you shall be brought forth (before Allah) and no secret of yours shall remain hidden.

That Day shall you be brought to Judgement, not a secret of you will be hidden.

On that day ye will be exposed; not a secret of you will be hidden.

That day you will be presented [before your Lord]: none of your secrets will remain hidden.

On that Day you shall be exposed, and no secret of yours will remain hidden.

That Day, you will be exhibited [for judgement]; not hidden among you is anything concealed.

On that day all your secrets will be exposed.

On that day you shall be exposed to view-- no secret of yours shall remain hidden.

On that Day you will be brought to judgement and none of your secrets will remain hidden.

That Day shall ye be brought to Judgment: not an act of yours that ye hide will be hidden.

فَأَمَّا مَنْ أُوتِىَ كِتَٰبَهُۥ بِيَمِينِهِۦ فَيَقُولُ هَآؤُمُ ٱقْرَءُوا۟ كِتَٰبِيَهْ

فَأَمّا مَن أوتِيَ كِتابَهُ بِيَمينِهِ فَيَقولُ هاؤُمُ اقرَءوا كِتابِيَه

He who is given his ledger in his right hand, will say: "Here, read my ledger.

So whoever is given his book in his right hand – he will say, “Take, read my account!”

Then as for him who is given his book in his right hand, he shall say, 'Here, take and read my book!

Now as for him whose record shall be placed in his right hand, he will exclaim: "Come you all!" Read this my record!

Then as to him who will be vouchsafed his book in his right hand, he shall say: here! read my book!

Then as for him who will be given his Record in his right hand will say: "Take, read my Record!

As for him who is given his book in his right hand, he will say, “Here, take my book and read it.

On that Day, he whose Record is given to him in his right hand will say: “Lo! Read my Record!

Then as for him who will be given his Record in his right hand will say: "Here! read my Record!"

Then, as for him who is given his record in his right hand, he will say: Take, read my book!

As for him who is given his book in his right hand, he will say, ‘Here, take and read my book!

Then, he who is given his book in his right hand will say: 'Here, take and read my book!

So as for he who is given his record in his right hand, he will say, "Here, read my record!

Those who will receive the books of the records of their deeds in their right hands will say, "Come and read my record.

Then as for him who is given his book in his right hand, he will say: Lo! read my book:

Then he who is given his record in his right hand will exclaim, "Here is my record, read it.

Then he that will be given his Record in his right hand will say: "Ah here! Read ye my Record!

إِنِّى ظَنَنتُ أَنِّى مُلَٰقٍ حِسَابِيَهْ

إِنّي ظَنَنتُ أَنّي مُلاقٍ حِسابِيَه

I was certain I'll be given my account."

“I was certain that I will confront my account.”

Certainly I thought that I should encounter my reckoning.'

Behold, I did know that [one day] I would have to face my account!

Verily I was sure that I should be a meeter of my reckoning.

"Surely, I did believe that I shall meet my Account!"

I knew I would be held accountable.”

Verily I was sure that I would be handed over my account.”

"Surely, I did believe that I shall meet my account!"

Surely I knew that I should have to meet my reckoning.

Indeed I knew that I will encounter my account [of deeds].’

Indeed, I knew that I should come to my reckoning'

Indeed, I was certain that I would be meeting my account."

I was sure that the record of my deeds would be shown to me".

Surely I knew that I shall meet my account.

Surely, I knew that I should meet my reckoning,"

"I did really understand that my Account would (One Day) reach me!"

فَهُوَ فِى عِيشَةٍ رَّاضِيَةٍ

فَهُوَ في عيشَةٍ راضِيَةٍ

So he shall have an agreeable life

He is therefore in the desired serenity.

So he shall be in a pleasing life

And so he will find himself in a happy state of life,

Then he shall be in a life well-pleasing -

So he shall be in a life, well-pleasing.

So he will be in pleasant living.

Then he shall find himself in a life of bliss;

So, he shall be in a life, well-pleasing.

Then he will be in blissful state

So he will have a pleasant life,

His shall be a pleasing life

So he will be in a pleasant life -

They will have a pleasant life

So he shall be in a life of pleasure,

so he will live in a state of Bliss

And he will be in a life of Bliss,

فِى جَنَّةٍ عَالِيَةٍ

في جَنَّةٍ عالِيَةٍ

In high empyrean

In a lofty Garden –

in a lofty Garden,

in a lofty paradise,

In a Garden lofty.

In a lofty Paradise,

In a lofty Garden.

in a lofty Garden

In a lofty Paradise,

In a high garden

in an elevated garden,

in a high Garden,

In an elevated garden,

in an exalted garden

In a lofty garden,

in a lofty garden,

In a Garden on high,

قُطُوفُهَا دَانِيَةٌ

قُطوفُها دانِيَةٌ

With fruits hanging low within reach,

The fruit clusters of which are hanging down.

its clusters nigh to gather.

with its fruits within easy reach.

Clusters whereof shall be near at hand.

The fruits in bunches whereof will be low and near at hand.

Its pickings are within reach.

the clusters of whose fruit will be hanging low to be within reach (of the inmates of Paradise).

The fruits in bunches whereof will be low and near at hand.

Whereof the clusters are in easy reach.

whose clusters [of fruits] will be within easy reach.

its fruits are near.

Its [fruit] to be picked hanging near.

with fruits within easy reach.

The fruits of which are near at hand:

with clusters of fruit within easy reach.

The Fruits whereof (will hang in bunches) low and near.

كُلُوا۟ وَٱشْرَبُوا۟ هَنِيٓـًٔۢا بِمَآ أَسْلَفْتُمْ فِى ٱلْأَيَّامِ ٱلْخَالِيَةِ

كُلوا وَاشرَبوا هَنيئًا بِما أَسلَفتُم فِي الأَيّامِ الخالِيَةِ

(And told:) "Eat and drink to your fill as reward for (good) deeds you had done in days of yore."

“Eat and drink with pleasure – the reward of what you sent ahead, in the past days.”

'Eat and drink with wholesome appetite for that you did long ago, in the days gone by.'

[And all who are thus blest will be told:] "Eat and drink with good cheer in return for all [the good deeds] that you have sent ahead in days gone by!"

Eat and drink with benefit for that which ye sent on beforehand in dayspast.

Eat and drink at ease for that which you have sent on before you in days past!

“Eat and drink merrily for what you did in the days gone by.”

(They will be told): “Eat and drink with good cheer as a reward for the good deeds you did in the days that have passed by.”

Eat and drink at ease for that which you have sent on before you in days past!

(And it will be said unto those therein): Eat and drink at ease for that which ye sent on before you in past days.

[He will be told]: ‘Enjoy your food and drink, for what you had sent in advance in past days [for your future life].’

(It will be said): 'Eat and drink with a good appetite because of what you did in days long passed'

[They will be told], "Eat and drink in satisfaction for what you put forth in the days past."

Such people will be told, "Eat and drink with pleasure as the reward for what you did in the past".

Eat and drink pleasantly for what you did beforehand in the days gone by.

We shall say to him, "Eat and drink joyfully as a reward for the good deeds you did in days gone by."

"Eat ye and drink ye, with full satisfaction; because of the (good) that ye sent before you, in the days that are gone!"

وَأَمَّا مَنْ أُوتِىَ كِتَٰبَهُۥ بِشِمَالِهِۦ فَيَقُولُ يَٰلَيْتَنِى لَمْ أُوتَ كِتَٰبِيَهْ

وَأَمّا مَن أوتِيَ كِتابَهُ بِشِمالِهِ فَيَقولُ يا لَيتَني لَم أوتَ كِتابِيَه

But whosoever gets his ledger in his left hand, will say: "Would that I were never given my ledger,

And whoever is given his book in his left hand – he will say, “Alas, if only my account were not given to me!”

But as for him who is given his book in his left hand, he shall say, 'Would that I had not been given my book

But as for him whose record shall be placed in his left hand, he will exclaim: "Oh, would that I had never been shown this my record,

Then as to him who shall be vouchsafed his book in his left hand, he shall say: Oh! would that I had not been vouchsafed my book.

But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!

But as for him who is given his book in his left hand, he will say, “I wish I was never given my book.

As for him whose Record will be given to him in his left hand, he will exclaim: “Would that I had never been given my Record,

But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!"

But as for him who is given his record in his left hand, he will say: Oh, would that I had not been given my book

But as for him who is given his book in his left hand, he will say, ‘I wish I had not been given my book,

But, he who is given his book in his left hand will say: 'Woe to me, would that my book had not been given to me!

But as for he who is given his record in his left hand, he will say, "Oh, I wish I had not been given my record

However, those who will receive the books of the records of their deeds in their left hands will say, "We wish that this record had never been given to us

And as for him who is given his book in his left hand he shall say: O would that my book had never been given me:

But he who is given his record in his left hand will say, "If only I had never been given my Record

And he that will be given his Record in his left hand, will say: "Ah! Would that my Record had not been given to me!

وَلَمْ أَدْرِ مَا حِسَابِيَهْ

وَلَم أَدرِ ما حِسابِيَه

And not known my account!

“And had never come to know my account!”

and not known my reckoning!

and neither known this my account!

Nor known whatever was my reckoning!

"And that I had never known, how my Account is?

And never knew what my account was.

and had not known my account.

"And that I had never known how my account is!"

And knew not what my reckoning!

nor had I ever known what my account is!

Nor that I knew my reckoning!

And had not known what is my account.

and that we would never knew what our records contained.

And I had not known what my account was:

and knew nothing of my reckoning.

"And that I had never realised how my account (stood)!

يَٰلَيْتَهَا كَانَتِ ٱلْقَاضِيَةَ

يا لَيتَها كانَتِ القاضِيَةَ

I wish death had put an end to me.

“Alas, if only it had been just death.”

Would it had been the end!

Oh, would that this [death of mine] had been the end of me!

Oh, would that it had been the ending!

"I wish, would that it had been my end (death)!

If only it was the end.

Oh! Would that the death that came to me in the world had made an end of me!

"Would that it had been my end!"

Oh, would that it had been death!

I wish death had been the end of it all!

Would that it (my death) had ended it all!

I wish my death had been the decisive one.

Would that death had taken us away for good.

O would that it had made an end (of me):

How I wish my death had ended all.

"Ah! Would that (Death) had made an end of me!

مَآ أَغْنَىٰ عَنِّى مَالِيَهْ

ما أَغنىٰ عَنّي مالِيَه

Of no use was even my wealth.

“My wealth did not in the least benefit me.”

My wealth has not availed me,

Of no avail to me is all that I have [ever] possessed,

My riches have: availed me not;

"My wealth has not availed me,

My money cannot avail me.

My riches have not availed me,

"My wealth has not availed me;"

My wealth hath not availed me,

My wealth did not avail me.

My wealth has not helped me a thing

My wealth has not availed me.

Our wealth is of no benefit to us

My wealth has availed me nothing:

My wealth has been of no use to me.

"Of no profit to me has been my wealth!

هَلَكَ عَنِّى سُلْطَٰنِيَهْ

هَلَكَ عَنّي سُلطانِيَه

Vanished has my power from me."

“All my power has vanished.”

my authority is gone from me.'

[and] all my power of argument has died away from me!"

There hath perished from me my authority.

"My power and arguments (to defend myself) have gone from me!"

My power has vanished from me.”

and my authority has vanished.”

"My power has gone from me!"

My power hath gone from me.

My authority has left me.’

and my authority has been destroyed'

Gone from me is my authority."

and our belief has destroyed us".

My authority is gone away from me.

I am bereft of power."

"My power has perished from me!"...

خُذُوهُ فَغُلُّوهُ

خُذوهُ فَغُلّوهُ

"Seize him and manacle him,

It will be said, “Seize him, and shackle him.”

'Take him, and fetter him,

Thereupon the command will go forth:] "Lay hold of him, and shackle him,

Lay hold of him and chain him;

(It will be said): "Seize him and fetter him,

“Take him and shackle him.

(A command will be issued): “Seize him and shackle him,

(It will be said): "Seize him and fetter him;"

(It will be said): Take him and fetter him

[The angels will be told:] ‘Seize him, and fetter him!

(It will be said): 'Take him and bind him.

[Allah will say], "Seize him and shackle him.

The angels will be told, "Seize and chain them,

Lay hold on him, then put a chain on him,

Seize him and fetter him,

(The stern command will say): "Seize ye him, and bind ye him,

ثُمَّ ٱلْجَحِيمَ صَلُّوهُ

ثُمَّ الجَحيمَ صَلّوهُ

Then cast him to be burnt in Hell;

“Then hurl him into the blazing fire.”

and then roast him in Hell,

and then let him enter hell,

Then in the Scorch roast him

Then throw him in the blazing Fire.

Then scorch him in the Blaze.

then cast him in the Fire,

"Then throw him in the blazing Fire."

And then expose him to hell-fire

Then put him into hell.

Roast him in Hell,

Then into Hellfire drive him.

then throw them into hell to be heated up therein.

Then cast him into the burning fire,

and then let him enter Hell.

"And burn ye him in the Blazing Fire.

ثُمَّ فِى سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَٱسْلُكُوهُ

ثُمَّ في سِلسِلَةٍ ذَرعُها سَبعونَ ذِراعًا فَاسلُكوهُ

And string him to a chain seventy cubits long.

“Then bind him inside a chain which is seventy arm-lengths.”

then in a chain of seventy cubits' length insert him!

and then thrust him into a chain [of other sinners like him - a chain] the length whereof is seventy cubits:

Then, in a chain whereof the length is seventy Cubits, bind him.

"Then fasten him with a chain whereof the length is seventy cubits!"

Then in a chain which length is seventy cubits tie him up.

then fasten him with a chain, seventy cubits long.

"Then fasten him on a chain whereof the length is seventy cubits!"

And then insert him in a chain whereof the length is seventy cubits.

Then bind him in a chain, seventy cubits in length.

then in a chain seventy arm's lengths long insert him.

Then into a chain whose length is seventy cubits insert him."

Fasten a chain to them - seventy cubits long -

Then thrust him into a chain the length of which is seventy cubits.

Then fasten him with a chain seventy cubits long:

"Further, make him march in a chain, whereof the length is seventy cubits!

إِنَّهُۥ كَانَ لَا يُؤْمِنُ بِٱللَّهِ ٱلْعَظِيمِ

إِنَّهُ كانَ لا يُؤمِنُ بِاللَّهِ العَظيمِ

He did not believe in God the supreme,

“Indeed he refused to accept faith in Allah, the Greatest.”

Behold, he never believed in God the All-mighty,

for, behold, he did not believe in God, the Tremendous,

Verily he was wont not to believe in Allah, the Mighty.

Verily, He used not to believe in Allah, the Most Great,

For he would not believe in God the Great.

He would not believe in Allah, the Most Great;

Verily, he used not to believe in Allah, the Most Great,

Lo! He used not to believe in Allah the Tremendous,

Indeed he had no faith in Allah, the All-supreme,

He did not believe in Allah, the Great,

Indeed, he did not used to believe in Allah, the Most Great,

they did not believe in the great God,

Surely he did not believe in Allah, the Great,

for he did not believe in Almighty God,

"This was he that would not believe in Allah Most High.

وَلَا يَحُضُّ عَلَىٰ طَعَامِ ٱلْمِسْكِينِ

وَلا يَحُضُّ عَلىٰ طَعامِ المِسكينِ

Nor urged others to feed the poor.

“And did not urge to feed the needy.”

and he never urged the feeding of the needy;

and did not feel any urge to feed the needy:

Nor he urged on others the feeding of the poor.

And urged not on the feeding of Al-Miskin (the poor),

Nor would he advocate the feeding of the destitute.

nor would he urge the feeding of the poor.

And urged not the feeding of the poor.

And urged not on the feeding of the wretched.

and he did not urge the feeding of the needy,

nor did he urge the feeding of the needy.

Nor did he encourage the feeding of the poor.

nor were they concerned with feeding the destitute.

Nor did he urge the feeding of the poor.

nor did he feel any urge to feed the needy,

"And would not encourage the feeding of the indigent!

فَلَيْسَ لَهُ ٱلْيَوْمَ هَٰهُنَا حَمِيمٌ

فَلَيسَ لَهُ اليَومَ هاهُنا حَميمٌ

That is why he has no friend today,

“So he does not have any friend here this day.”

therefore he today has not here one loyal friend,

and so, no friend has here today,

Wherefore for him here this Day there is no friend.

So no friend has he here this Day,

So he has no friend here today.

Today he has been left here friendless;

So, no friend has he here this Day,

Therefor hath he no lover here this day,

so he has no friend here today,

Today he shall have no loyal friend here,

So there is not for him here this Day any devoted friend

On this day, they will have no friends

Therefore he has not here today a true friend,

so today he has no friend here,

"So no friend hath he here this Day.

وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ

وَلا طَعامٌ إِلّا مِن غِسلينٍ

Nor food other than suppuration (filth)

“Nor any food except the pus discharged from the people of hell.”

neither any food saving foul pus,

nor any food save the filth

Nor any food save filthy corruption.

Nor any food except filth from the washing of wounds,

And no food except scum.

and has no food except the filth from the washing of wounds,

Nor any food except filth from Ghislin.

Nor any food save filth

nor any food except pus,

nor any food except foul pus

Nor any food except from the discharge of wounds;

and no food except pus

Nor any food except refuse,

and the only food he has is filth

"Nor hath he any food except the corruption from the washing of wounds,

لَّا يَأْكُلُهُۥٓ إِلَّا ٱلْخَٰطِـُٔونَ

لا يَأكُلُهُ إِلَّا الخاطِئونَ

Which none but the hellish eat."

“Which none except the guilty shall eat.”

that none excepting the sinners eat.'

which none but the sinners eat!"

None shall eat it but the sinners.

None will eat except the Khati'un (sinners, disbelievers, polytheists, etc.).

Which only the sinners eat.”

which only the sinners will eat.”

None will eat it except the Khati'un.

Which none but sinners eat.

which no one shall eat except the iniquitous.’

that none but sinners eat'

None will eat it except the sinners.

which only the sinners eat".

Which none but the wrongdoers eat.

which no one will eat except the sinners.

"Which none do eat but those in sin."

فَلَآ أُقْسِمُ بِمَا تُبْصِرُونَ

فَلا أُقسِمُ بِما تُبصِرونَ

So, I call to witness what you see

So by oath of the things you see.

No! I swear by that you see

BUT NAY! I call to witness an that you can see,

I swear by that which ye see.

So I swear by whatsoever you see,

Indeed, I swear by what you see.

But no; I swear by what you see,

So, I swear by whatsoever you see,

But nay! I swear by all that ye see

I swear by what you see

I swear by all that you can see,

So I swear by what you see

I do not need to swear by what you see

But nay! I swear by that which you see,

But nay, I swear by all that you can see

So I do call to witness what ye see,

وَمَا لَا تُبْصِرُونَ

وَما لا تُبصِرونَ

And what you do not see,

And by oath of those you do not see.

and by that you do not see,

as well as all that you cannot see!

And that which ye see not.

And by whatsoever you see not,

And by what you do not see.

and by what you do not see,

And by whatsoever you see not,

And all that ye see not

and what you do not see:

and all that you do not see,

And what you do not see

and what you do not see

And that which you do not see.

as well as all that you cannot see:

And what ye see not,

إِنَّهُۥ لَقَوْلُ رَسُولٍ كَرِيمٍ

إِنَّهُ لَقَولُ رَسولٍ كَريمٍ

That this is indeed the word of the noble Messenger,

This Qur’an is the speech of Allah with a gracious Noble Messenger.

it is the speech of a noble Messenger.

Behold, this [Qur’an] is indeed the [inspired] word of a noble apostle,

That it is surely the speech brought by messenger honourable.

That this is verily the word of an honoured Messenger [i.e. Jibrael (Gabriel) or Muhammad SAW which he has brought from Allah].

It is the speech of a noble messenger.

that this is the speech of an honourable Messenger,

That this is verily the word of an honored Messenger.

That it is indeed the speech of an illustrious messenger.

it is indeed the speech of a noble apostle

that this is the speech of a noble Messenger.

[That] indeed, the Qur'an is the word of a noble Messenger.

because the Quran is certainly the word of a reverent messenger.

Most surely, it is the Word brought by an honored Apostle,

most surely, this is the word brought by a noble messenger,

That this is verily the word of an honoured messenger;

وَمَا هُوَ بِقَوْلِ شَاعِرٍ قَلِيلًا مَّا تُؤْمِنُونَ

وَما هُوَ بِقَولِ شاعِرٍ قَليلًا ما تُؤمِنونَ

And not the word of a poet. How little is it that you believe!

And it is not the speech of a poet; how little do you believe!

It is not the speech of a poet (little do you believe)

and is not – however little you may [be prepared to] believe it - the word of a poet;

And it is not the speech of a poet. Little it is that ye believe

It is not the word of a poet, little is that you believe!

And it is not the speech of a poet—little do you believe.

not the speech of a poet. Little do you believe!

It is not the word of a poet, little is that you believe!

It is not poet's speech - little is it that ye believe!

and it is not the speech of a poet. Little is the faith that you have!

It is not the speech of a poet little do you believe

And it is not the word of a poet; little do you believe.

It is not the word of a poet but only a few of you have faith,

And it is not the word of a poet; little is it that you believe;

it is not the word of a poet -- how little you believe! --

It is not the word of a poet: little it is ye believe!

وَلَا بِقَوْلِ كَاهِنٍ قَلِيلًا مَّا تَذَكَّرُونَ

وَلا بِقَولِ كاهِنٍ قَليلًا ما تَذَكَّرونَ

Nor is it the word of a soothsayer. Little is it that you reflect!

Nor is it the speech of a soothsayer; how little do you ponder!

nor the speech of a soothsayer (little do you remember).

and neither is it - however little you may [be prepared to] take it to heart - the word of a soothsayer:

Nor is it the speech of a sooth- sayer. Little are ye admonished.

Nor is it the word of a soothsayer (or a foreteller), little is that you remember!

Nor is it the speech of a soothsayer—little do you take heed.

Nor is this the speech of a soothsayer. Little do you reflect!

Nor is it the word of a soothsayer, little is that you remember!

Nor diviner's speech - little is it that ye remember!

Nor is it the speech of a soothsayer. Little is the admonition that you take!

nor is it the speech of a soothsayer little do you remember.

Nor the word of a soothsayer; little do you remember.

nor is it the work of a soothsayer but only a few of you take heed.

Nor the word of a soothsayer; little is it that you mind.

Nor is it the word of a soothsayer -- how little you reflect!

Nor is it the word of a soothsayer: little admonition it is ye receive.

تَنزِيلٌ مِّن رَّبِّ ٱلْعَٰلَمِينَ

تَنزيلٌ مِن رَبِّ العالَمينَ

It has been sent down by the Lord of all the worlds.

Sent down by the Lord Of The Creation.

A sending down from the Lord of all Being.

[it is] a revelation from the Sustainer of all the worlds.

It is a Revelation from the Lord of the worlds.

This is the Revelation sent down from the Lord of the 'Alamin (mankind, jinns and all that exists).

It is a revelation from the Lord of the Worlds.

It has been revealed by the Lord of the Universe.

This is the revelation sent down from the Lord of all that exists.

It is a revelation from the Lord of the Worlds.

Gradually sent down from the Lord of all the worlds.

(It is) a sending down from the Lord of all the Worlds.

[It is] a revelation from the Lord of the worlds.

It is a revelation from the Lord of the Universe.

It is a revelation from the Lord of the worlds.

It is a revelation sent down by the Sustainer of the Universe:

(This is) a Message sent down from the Lord of the Worlds.

وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ ٱلْأَقَاوِيلِ

وَلَو تَقَوَّلَ عَلَينا بَعضَ الأَقاويلِ

Had he attributed falsely any words to Us,

And had he fabricated just one matter upon Us –

Had he invented against Us any sayings,

Now if he [whom We have entrusted with it] had dared to attribute some [of his own] sayings unto Us,

And if he had forged concerning us some discourses.

And if he (Muhammad SAW) had forged a false saying concerning Us (Allah),

Had he falsely attributed some statements to Us.

And if he [i.e., the Prophets] had forged this Discourse and thereafter ascribed it to Us,

And if he had forged a false saying concerning Us,

And if he had invented false sayings concerning Us,

Had he faked any sayings in Our name,

Had he invented sayings against Us,

And if Muhammad had made up about Us some [false] sayings,

Had Muhammad invented some words against Us,.

And if he had fabricated against Us some of the sayings,

if he had invented any lies about Us,

And if the messenger were to invent any sayings in Our name,

لَأَخَذْنَا مِنْهُ بِٱلْيَمِينِ

لَأَخَذنا مِنهُ بِاليَمينِ

We would have seized him by his right hand,

We would have definitely taken revenge from him.

We would have seized him by the right hand,

We would indeed have seized him by his right hand,

We surely had lain hold of him by the right hand.

We surely should have seized him by his right hand (or with power and might),

We would have seized him by the right arm.

We would surely have seized him by the right hand,

We surely would have seized him by his right hand,

We assuredly had taken him by the right hand

We would have surely seized him by the right hand

We would have seized him by the right hand

We would have seized him by the right hand;

We would have caught hold of him by his right hand

We would certainly have seized him by the right hand,

We would indeed have seized him by his right hand

We should certainly seize him by his right hand,

ثُمَّ لَقَطَعْنَا مِنْهُ ٱلْوَتِينَ

ثُمَّ لَقَطَعنا مِنهُ الوَتينَ

Then cut off his aorta,

Then would have cut off his heart’s artery.

then We would surely have cut his life-vein

and would indeed have cut his life-vein.

And then severed his life-vein.

And then certainly should have cut off his life artery (Aorta),

Then slashed his lifeline.

and then severed his life vein;

And then We certainly would have cut off Al-Watin from him,

And then severed his life-artery,

and then cut off his aorta,

then, We would surely have cut from him the aorta (vein)

Then We would have cut from him the aorta.

and cut-off his main artery.

Then We would certainly have cut off his aorta.

and would indeed have cut his life-vein,

And We should certainly then cut off the artery of his heart:

فَمَا مِنكُم مِّنْ أَحَدٍ عَنْهُ حَٰجِزِينَ

فَما مِنكُم مِن أَحَدٍ عَنهُ حاجِزينَ

And not one of you would have been able to stop (Us).

Then none among you would be his saviour.

and not one of you could have defended him.

and none of you could have saved him!

And not one of you would have withheld us from punishing him.

And none of you could withhold Us from (punishing) him.

And none of you could have restrained Us from him.

and not one of you would have been able to withhold Us from doing so.

And none of you could have prevented it from him.

And not one of you could have held Us off from him.

and none of you could have held Us off from him.

not one of you could have prevented it from him.

And there is no one of you who could prevent [Us] from him.

None of you would be able to prevent Us from doing this to him.

And not one of you could have withheld Us from him.

and none of you could have held Us off from him.

Nor could any of you withhold him (from Our wrath).

وَإِنَّهُۥ لَتَذْكِرَةٌ لِّلْمُتَّقِينَ

وَإِنَّهُ لَتَذكِرَةٌ لِلمُتَّقينَ

It is really a reminder for those who fear God and follow the straight path.

And indeed this Qur’an is an advice for the pious.

Surely it is a Reminder to the godfearing;

And, verily, this [Qur’an] is a reminder to all the God-conscious!

And verily it is an Admonition Unto the God-fearing.

And verily, this Quran is a Reminder for the Muttaqun (pious - see V. 2:2).

Surely, it is a message for the righteous.

Surely it is a Good Counsel for the God-fearing.

And verily, this is a Reminder for those who have Taqwa.

And lo! it is a warrant unto those who ward off (evil).

Indeed it is a reminder for the Godwary.

Indeed, it is a Reminder to those who fear Allah,

And indeed, the Qur'an is a reminder for the righteous.

The Quran is certainly a reminder for the pious ones.

And most surely it is a reminder for those who guard (against evil).

And surely it is an admonition to the God-fearing.

But verily this is a Message for the Allah-fearing.

وَإِنَّا لَنَعْلَمُ أَنَّ مِنكُم مُّكَذِّبِينَ

وَإِنّا لَنَعلَمُ أَنَّ مِنكُم مُكَذِّبينَ

We certainly know that some among you do deny it.

And indeed We know that some among you are deniers.

but We know that some of you will cry lies.

And, behold, well do We know that among you are such as will give the lie to it:

And verily We! We know that some among you are beliers thereof.

And verily, We know that there are some among you that belie (this Quran). [Tafsir At-Tabari, Vol. 29, Page 68]

And We know that some of you will reject it.

We certainly know that some among you will give the lie to it,

And verily, We know that there are some among you that deny.

And lo! We know that some among you will deny (it).

Indeed We know that there are some among you who deny [it].

We know that there are some among you who will belie.

And indeed, We know that among you are deniers.

We certainly know that some of you have rejected it

And most surely We know that some of you are rejecters.

We know very well that there are some among you who reject Our signs --

And We certainly know that there are amongst you those that reject (it).

وَإِنَّهُۥ لَحَسْرَةٌ عَلَى ٱلْكَٰفِرِينَ

وَإِنَّهُ لَحَسرَةٌ عَلَى الكافِرينَ

It is surely the nemesis of unbelievers.

And indeed it is a despair for the disbelievers.

Surely it is a sorrow to the unbelievers;

yet, behold, this [rejection] will indeed become a source of bitter regret for all who deny the truth [of God's revelation] –

And verily it shall be an occasion of anguish Unto the infidels.

And indeed it (this Quran) will be an anguish for the disbelievers (on the Day of Resurrection).

And it is surely a source of grief for the unbelievers.

and surely it will be a cause of regret for the unbelievers.

And indeed it will be an anguish for the disbelievers.

And lo! it is indeed an anguish for the disbelievers.

And indeed it will be a [matter of] regret for the faithless.

Indeed, it is a sorrow to the unbelievers

And indeed, it will be [a cause of] regret upon the disbelievers.

and (on the Day of Judgment) this will be a great source of regret for the unbelievers.

And most surely it is a great grief to the unbelievers.

it will be a source of bitter regret for those who deny the truth --

But truly (Revelation) is a cause of sorrow for the Unbelievers.

وَإِنَّهُۥ لَحَقُّ ٱلْيَقِينِ

وَإِنَّهُ لَحَقُّ اليَقينِ

And He, He is indeed the ultimate Reality.

And indeed it is a certain Truth.

yet indeed it is the truth of certainty.

for, verily, it is truth absolute!

And verily it is the truth of assured certainty.

And Verily, it (this Quran) is an absolute truth with certainty.

Yet it is the absolute truth.

Certainly it is a Truth of absolute certainty.

And verily, it (this Qur'an) is an absolute truth with certainty.

And lo! it is absolute truth.

It is indeed certain truth.

yet it is a certain truth.

And indeed, it is the truth of certainty.

This is the Truth beyond any doubt.

And most surely it is the true certainty

it is the indubitable truth.

But verily it is Truth of assured certainty.

فَسَبِّحْ بِٱسْمِ رَبِّكَ ٱلْعَظِيمِ

فَسَبِّح بِاسمِ رَبِّكَ العَظيمِ

So glorify your Lord, the most supreme.

Therefore (O dear Prophet Mohammed – peace and blessings be upon him), proclaim the purity of your Lord, the Greatest.

Then magnify the Name of thy Lord, the All-mighty.

Extol, then the limitless glory of thy Sustainer's mighty name!

Wherefore hallow thou the name of thy Lord, the Mighty.

So glorify the Name of your Lord, the Most Great.

So glorify the name of your Lord, the Magnificent.

So glorify the name of your Lord Most Great.

So, glorify the Name of your Lord, the Most Great.

So glorify the name of thy Tremendous Lord.

So celebrate the Name of your Lord, the All-supreme.

Exalt the Name of your Lord, the Great.

So exalt the name of your Lord, the Most Great.

(Muhammad), glorify the name of your Lord, the Great One.

Therefore-glorify the name of your Lord, the Great.

So glorify the name of your Lord, the Almighty.

So glorify the name of thy Lord Most High.

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ سَأَلَ سَآئِلٌۢ بِعَذَابٍ وَاقِعٍ

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ سَأَلَ سائِلٌ بِعَذابٍ واقِعٍ

AN INQUIRER ASKED for the affliction that is to come

A requester seeks the punishment that will take place –

A questioner asked of a chastisement about to fall

ONE who is minded to ask might ask about the suffering which [in the hereafter] is bound to befall

There hath asked an asker for the torment about to befall.

A questioner asked concerning a torment about to befall

A questioner questioned the imminent torment.

A beseecher besought the visitation of chastisement,

A questioner asked concerning a torment about to befall

A questioner questioned concerning the doom about to fall

An asker asked for a punishment sure to befall

A caller supplicated about a punishment to fall on

A supplicant asked for a punishment bound to happen

Someone has (needlessly) demanded to experience the torment (of God),

One demanding, demanded the chastisement which must befall

A doubter once demanded that punishment be immediately meted out,

A questioner asked about a Penalty to befall-

لِّلْكَٰفِرِينَ لَيْسَ لَهُۥ دَافِعٌ

لِلكافِرينَ لَيسَ لَهُ دافِعٌ

Upon the infidels -- which none would be able to repel --

- Upon the disbelievers – the punishment that none can avert.

for the unbelievers, which none may avert,

those who deny the truth. [Know, then, that] nothing can ward it off,

The infidels, of which there is no averter.

Upon the disbelievers, which none can avert,

For the disbelievers; none can repel it.

(a chastisement meant) for the unbelievers, one which none can avert;

Upon the disbelievers, which none can avert,

Upon the disbelievers, which none can repel,

—which none can avert from the faithless —

the unbelievers which none can prevent.

To the disbelievers; of it there is no preventer.

which will inevitably seize the disbelievers.

The unbelievers-- there is none to avert it--

to those who deny the truth. No power can hinder God

The Unbelievers, the which there is none to ward off,-

مِّنَ ٱللَّهِ ذِى ٱلْمَعَارِجِ

مِنَ اللَّهِ ذِي المَعارِجِ

From God, the Lord of the steps (of progression),

From Allah, the Lord of all pinnacles.

from God, the Lord of the Stairways.

[since it will come] from God, unto whom there are many ways of ascent:

From Allah, Owner of the ascending steps.

From Allah, the Lord of the ways of ascent.

From God, Lord of the Ways of Ascent.

a chastisement from Allah, the Lord of the ascending steps,

From Allah, the Lord of the ways of ascent.

From Allah, Lord of the Ascending Stairways

from Allah, Lord of the lofty stations.

(A punishment) from Allah, the Owner of the Elevated Passages.

[It is] from Allah, owner of the ways of ascent.

No one can defend him against God, the Lord of the exalted positions.

From Allah, the Lord of the ways of Ascent.

from punishing them. He is the Lord of the Ascending Stairways,

(A Penalty) from Allah, Lord of the Ways of Ascent.

تَعْرُجُ ٱلْمَلَٰٓئِكَةُ وَٱلرُّوحُ إِلَيْهِ فِى يَوْمٍ كَانَ مِقْدَارُهُۥ خَمْسِينَ أَلْفَ سَنَةٍ

تَعرُجُ المَلائِكَةُ وَالرّوحُ إِلَيهِ في يَومٍ كانَ مِقدارُهُ خَمسينَ أَلفَ سَنَةٍ

To whom the angels and the soul take a day to ascend, whose length is fifty thousand years.

The angels and Jibreel, ascend towards Him – the punishment will befall on a day which spans fifty thousand years.

To Him the angels and the Spirit mount up, in a day whereof the measure is fifty thousand years.

all the angels and all the inspiration [ever granted to man] ascend unto Him [daily,] in a day the length whereof is [like] fifty thousand years…

Whereby the angels ascend Unto Him and also the spirit, On a Day whereof the measure is fifty thousand years.

The angels and the Ruh [Jibrael (Gabriel)] ascend to Him in a Day the measure whereof is fifty thousand years,

Unto Him the angels and the Spirit ascend on a Day the duration of which is fifty thousand years.

by which the angels and the Spirit ascend to Him in one Day the duration of which is fifty thousand years.

The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years.

(Whereby) the angels and the Spirit ascend unto Him in a Day whereof the span is fifty thousand years.

The angels and the Spirit ascend to Him in a day whose span is fifty thousand years.

To Him the angels and the Spirit (Gabriel) ascend in a day, the measure of which is fifty thousand years.

The angels and the Spirit will ascend to Him during a Day the extent of which is fifty thousand years.

On that Day (of Judgment), long as fifty thousand years, the angels and the Spirit will ascend to Him.

To Him ascend the angels and the Spirit in a day the measure of which is fifty thousand years.

by which the angels and the Spirit will ascend to Him in one Day which will last for fifty thousand years.

The angels and the spirit ascend unto him in a Day the measure whereof is (as) fifty thousand years:

فَٱصْبِرْ صَبْرًا جَمِيلًا

فَاصبِر صَبرًا جَميلًا

So persevere with becoming patience.

Therefore patiently endure, in the best manner (O dear Prophet Mohammed – peace and blessings be upon him).

So be thou patient with a sweet patience;

Therefore, [O believer,] endure all adversity with goodly patience:

Wherefore be thou patient with a becoming patience.

So be patient (O Muhammad SAW), with a good patience.

So be patient, with sweet patience.

So, (O Prophet), persevere with gracious perseverance.

So be patient, with a good patience.

But be patient (O Muhammad) with a patience fair to see.

So be patient, with a patience that is graceful.

Therefore be patient, with a beautiful patience;

So be patient with gracious patience.

(Muhammad), exercise patience with no complaints.

Therefore endure with a goodly patience.

Therefore, [O believers] behave with seemly patience.

Therefore do thou hold Patience,- a Patience of beautiful (contentment).

إِنَّهُمْ يَرَوْنَهُۥ بَعِيدًا

إِنَّهُم يَرَونَهُ بَعيدًا

They surely take it to be far away,

They deem it to be remote.

behold, they see it as if far off;

behold, men look upon that [reckoning] as something far away –

Verily they behold it afar off.

Verily! They see it (the torment) afar off,

They see it distant.

Verily they think that the chastisement is far off,

Verily, they see it (the torment) afar off.

Lo! they behold it afar off

Indeed they see it to be far off,

they see it as being far off;

Indeed, they see it [as] distant,

They think that it (the Day of Judgment) is far away.

Surely they think it to be far off,

They see it [the Day of Judgement] to be far off,

They see the (Day) indeed as a far-off (event):

وَنَرَىٰهُ قَرِيبًا

وَنَراهُ قَريبًا

But We see it very near.

Whereas We see it impending.

but We see it is nigh.

but, We see it as near!

And We behold it nigh.

But We see it (quite) near.

But We see it near.

while We think that it is near at hand.

But We see it near.

While we behold it nigh:

and We see it to be near.

but We see it near.

But We see it [as] near.

but We see it to be very near.

And We see it nigh.

but We see it near at hand.

But We see it (quite) near.

يَوْمَ تَكُونُ ٱلسَّمَآءُ كَٱلْمُهْلِ

يَومَ تَكونُ السَّماءُ كَالمُهلِ

The day the sky becomes like molten brass,

The day when the sky will be like molten silver.

Upon the day when heaven shall be as molten copper

[It will take place] on a Day when the sky will be like molten lead,

It shall befall on a Day whereon the heaven shall become like Unto dregs of oil.

The Day that the sky will be like the boiling filth of oil, (or molten copper or silver or lead, etc.).

On the Day when the sky will be like molten brass.

It shall befall on a Day whereon the sky will become like molten brass,

The Day that the sky will be like the Al-Muhl.

The day when the sky will become as molten copper,

The day when the sky will be like molten copper,

On that Day the heaven shall become like molten copper,

On the Day the sky will be like murky oil,

On the day when the heavens become like molten metal.

On the day when the heaven shall be as molten copper

On that Day the heavens shall become like molten brass,

The Day that the sky will be like molten brass,

وَتَكُونُ ٱلْجِبَالُ كَٱلْعِهْنِ

وَتَكونُ الجِبالُ كَالعِهنِ

The mountains like the tufts of (carded) wool,

And the hills will be light as wool.

and the mountains shall be as plucked wool-tufts,

and the mountains will be like tufts of wool,

And then the mountains shall become like Unto wool dyed.

And the mountains will be like flakes of wool,

And the mountains will be like tufted wool.

and the mountains will become like dyed tufts of wool,

And the mountains will be like `Ihn.

And the hills become as flakes of wool,

and the mountains like [tufts of] dyed wool,

and the mountains shall be like puffs of wool.

And the mountains will be like wool,

and the mountains become like wool,

And the mountains shall be as tufts of wool

and the mountains will become like tufts of wool,

And the mountains will be like wool,

وَلَا يَسْـَٔلُ حَمِيمٌ حَمِيمًا

وَلا يَسأَلُ حَميمٌ حَميمًا

And no friend inquires after friend

And no friend will ask concerning his friend.

no loyal friend shall question loyal friend,

and [when] no friend will ask about his friend,

And not a friend shall ask a friend,

And no friend will ask of a friend,

No friend will care about his friend.

and no bosom friend will enquire about any of his bosom friends

And no friend will ask a friend,

And no familiar friend will ask a question of his friend

and no friend will inquire about [the welfare of his] friend,

No loyal friend will ask another loyal friend

And no friend will ask [anything of] a friend,

even intimate friends will not inquire about their friends,

And friend shall not ask of friend

and no friend will ask about his friend,

And no friend will ask after a friend,

يُبَصَّرُونَهُمْ يَوَدُّ ٱلْمُجْرِمُ لَوْ يَفْتَدِى مِنْ عَذَابِ يَوْمِئِذٍۭ بِبَنِيهِ

يُبَصَّرونَهُم يَوَدُّ المُجرِمُ لَو يَفتَدي مِن عَذابِ يَومِئِذٍ بِبَنيهِ

Though within sight of one another. The sinner would like to ransom himself from the torment of that Day by offering his sons,

They will be seeing them; the guilty will wish if only he could redeem himself from the punishment of that day, by offering his sons.

as they are given sight of them. The sinner will wish that he might ransom himself from the chastisement of that day even by his sons,

though they may be in one another's sight: [for,] everyone who was lost in sin will on that Day but desire to ransom himself from suffering at the price of his own children,

Though they shall be made to see one another. Fain would the guilty ransom himself from the torment of that Day by his children.

Though they shall be made to see one another [(i.e. on the Day of Resurrection), there will be none but see his father, children and relatives, but he will neither speak to them nor will ask them for any help)], - the Mujrim, (criminal, sinner, disbeliever, etc.) would desire to ransom himself from the punishment of that Day by his children.

They will be shown each other. The criminal wishes he would be redeemed from the punishment of that Day by his children.

although they shall be within sight of one another. The guilty one would fain ransom himself from the torment of that Day by offering his children,

Though they shall be made to see one another, the criminal would desire to ransom himself from the punishment of that Day by his children.

Though they will be given sight of them. The guilty man will long to be able to ransom himself from the punishment of that day at the price of his children

[though] they will be placed within each other’s sight. The guilty one will wish he could ransom himself from the punishment of that day at the price of his children,

though they are in sight of each other. To ransom himself from the punishment of that Day, the sinner will wish that he might even ransom himself by his sons,

They will be shown each other. The criminal will wish that he could be ransomed from the punishment of that Day by his children

though they may see each other. A sinner will wish that he could save himself from the torment of that day by sacrificing his children,

(Though) they shall be made to see each other. The guilty one would fain redeem himself from the chastisement of that day by (sacrificing) his children,

though they shall be within sight of each other. The guilty one will gladly ransom himself from the torment of that Day by sacrificing his own children,

Though they will be put in sight of each other,- the sinner's desire will be: Would that he could redeem himself from the Penalty of that Day by (sacrificing) his children,

وَصَٰحِبَتِهِۦ وَأَخِيهِ

وَصاحِبَتِهِ وَأَخيهِ

His wife and his brother,

And his wife and his brother.

his companion wife, his brother,

and of his spouse, and of his brother,

And his spouse and his brother.

And his wife and his brother,

And his spouse, and his brother.

and his spouse and his brother,

And his wife and his brother,

And his spouse and his brother

his spouse and his brother,

his companion (wife), his brother,

And his wife and his brother

his wife, his brother,

And his wife and his brother

his wife, his brother,

His wife and his brother,

وَفَصِيلَتِهِ ٱلَّتِى تُـْٔوِيهِ

وَفَصيلَتِهِ الَّتي تُؤويهِ

And his family who had stood by him,

And the family in which he was.

his kin who sheltered him,

and of all the kinsfolk who ever sheltered him,

And his kin that sheltered him.

And his kindred who sheltered him,

And his family that sheltered him.

and his kinsfolk who had stood by him,

And his Fasilah who sheltered him,

And his kin that harboured him

his kin, which had sheltered him

the kinsmen who gave him shelter,

And his nearest kindred who shelter him

his kinsmen who gave him refuge (from hardship)

And the nearest of his kinsfolk who gave him shelter,

and his kinsfolk who gave him shelter,

His kindred who sheltered him,

وَمَن فِى ٱلْأَرْضِ جَمِيعًا ثُمَّ يُنجِيهِ

وَمَن فِي الأَرضِ جَميعًا ثُمَّ يُنجيهِ

And all those who are on the earth, to save himself.

And all those who are in the earth – then only if the redemption saves him!

and whosoever is in the earth, all together, so that then it might deliver him.

and of whoever [else] lives on earth, all of them - so that he could but save himself.

And all who are on the earth; so that this might deliver him.

And all that are in the earth, so that it might save him.

And everyone on earth, in order to save him.

and all persons of the earth, if only he could thus save himself.

And all that are in the earth, so that it might save him.

And all that are in the earth, if then it might deliver him.

and all those who are upon the earth, if that might deliver him.

and whosoever is in the earth, altogether, so that it might save him.

And whoever is on earth entirely [so] then it could save him.

and all those on earth.

And all those that are in the earth, (wishing) then (that) this might deliver him.

and all the people of the earth, if that could deliver him.

And all, all that is on earth,- so it could deliver him:

كَلَّآ إِنَّهَا لَظَىٰ

كَلّا إِنَّها لَظىٰ

But never. It is pure white flame

Never! That is indeed a blazing fire.

Nay, verily it is a furnace

But nay! Verily, all [that awaits him] is a raging flame,

By no means! Verily it is a Flame.

By no means! Verily, it will be the Fire of Hell!

By no means! It is a Raging Fire.

By no means! It will be the fierce flame

By no means! Verily, it will be the fire of Hell,

But nay! for lo! it is the fire of hell

Never! Indeed, it is a blazing fire,

No, in truth, it is a Furnace!

No! Indeed, it is the Flame [of Hell],

By no means! For the raging flames of the fire

By no means! Surely it is a flaming fire

But no! There is a raging blaze

By no means! for it would be the Fire of Hell!-

نَزَّاعَةً لِّلشَّوَىٰ

نَزّاعَةً لِلشَّوىٰ

That would skin the scalp.

A fire that melts the hide.

snatching away the scalp,

tearing away his skin!

Flaying off the scalp-skin.

Taking away (burning completely) the head skin!

It strips away the scalps.

that will strip off the scalp.

Nazza`ah the Shawa!

Eager to roast;

which strips away the scalp.

It snatches away by the scalps,

A remover of exteriors.

will strip-off the flesh

Dragging by the head,

stripping away his skin,

Plucking out (his being) right to the skull!-

تَدْعُوا۟ مَنْ أَدْبَرَ وَتَوَلَّىٰ

تَدعو مَن أَدبَرَ وَتَوَلّىٰ

It will summon whoever turns his back and flees,

It calls out to him who reverted and turned away.

calling him who drew back and turned away,

It will claim all such as turn their backs [on what is right], and turn away [from the truth],

It shall calll him who turneth back and backslideth.

Calling: "[O Kafir (O disbeliever in Allah, His angels, His Book, His Messengers, Day of Resurrection and in Al-Qadar (Divine Preordainments), O Mushrik (O polytheist, disbeliever in the Oneness of Allah)] (all) such as turn their backs and turn away their faces (from Faith) [picking and swallowing them up from that great gathering of mankind (on the Day of Resurrection) just as a bird picks up a food-grain from the earth with its beak and swallows it up] [Tafsir Al-Qurtubi, Vol. 18, Page 289]

It invites him who once turned his back and fled.

It shall insistently summon him who turned his back and retreated,

Calling (all) such as turn their backs and turn away their faces.

It calleth him who turned and fled (from truth),

It invites him, who has turned back [from the truth] and forsaken [it],

and it shall call him who withdrew and turned his back

It invites he who turned his back [on truth] and went away [from obedience]

and drag into it anyone who has turned away (from obeying God),

It shall claim him who turned and fled (from truth),

and it will claim all those who turned their backs [on the true faith] and turned away [from the truth],

Inviting (all) such as turn their backs and turn away their faces (from the Right).

وَجَمَعَ فَأَوْعَىٰٓ

وَجَمَعَ فَأَوعىٰ

Who amasses and then hoards.

And accumulated wealth and hoarded it.

who amassed and hoarded.

and amass [wealth] and thereupon withhold [it from their fellow-men].

And masseth and then hoardeth.

And collect (wealth) and hide it (from spending it in the Cause of Allah).

And accumulated and hoarded.

and amassed wealth and covetously hoarded it.

And collect (wealth) and hide it (from spending it in the cause of Allah).

And hoarded (wealth) and withheld it.

amassing [wealth] and hoarding [it].

and amassed (riches) and hoarded.

And collected [wealth] and hoarded.

and who accumulated wealth without spending it for a good purpose.

And amasses (wealth) then shuts it up.

and amassed wealth and hoarded it.

And collect (wealth) and hide it (from use)!

إِنَّ ٱلْإِنسَٰنَ خُلِقَ هَلُوعًا

إِنَّ الإِنسانَ خُلِقَ هَلوعًا

Surely man is greedy by nature.

Indeed man is created very impatient, greedy.

Surely man was created fretful,

VERILY, man is born with a restless disposition.

Verily man is formed impatient.

Verily, man (disbeliever) was created very impatient;

Man was created restless.

Verily man is impatient by nature:

Verily, man was created very impatient;

Lo! man was created anxious,

Indeed man has been created covetous:

Indeed, the human was created grudging and impatient.

Indeed, mankind was created anxious:

Human beings are created greedy.

Surely man is created of a hasty temperament

Indeed, man is born impatient:

Truly man was created very impatient;-

إِذَا مَسَّهُ ٱلشَّرُّ جَزُوعًا

إِذا مَسَّهُ الشَّرُّ جَزوعًا

If evil befalls him he is perturbed;

Very nervous when touched by misfortune.

when evil visits him, impatient,

[As a rule,] whenever misfortune touches him, he is filled with self-pity;

When evil toucheth him, he is bewailing.

Irritable (discontented) when evil touches him;

Touched by adversity, he is fretful.

bewailing when evil befalls him,

Apprehensive when evil touches him;

Fretful when evil befalleth him

anxious when an ill befalls him

When evil comes upon him he is impatient;

When evil touches him, impatient,

When they are afflicted, they complain,

Being greatly grieved when evil afflicts him

when misfortune touches him he starts lamenting,

Fretful when evil touches him;

وَإِذَا مَسَّهُ ٱلْخَيْرُ مَنُوعًا

وَإِذا مَسَّهُ الخَيرُ مَنوعًا

If good comes to him he holds back his hand,

And refraining, when good reaches him.

when good visits him, grudging,

and whenever good fortune comes to him, he selfishly withholds it [from others].

And when good toucheth him he is begrudging.

And niggardly when good touches him;

Touched by good, he is ungenerous.

and tight-fisted when good fortune visits him,

And suppressive when good touches him.

And, when good befalleth him, grudging;

and grudging [charity] when good comes his way

but when good comes upon him, he is grudging

And when good touches him, withholding [of it],

but when they are fortunate, they become niggardly

And niggardly when good befalls him

and whenever good fortune comes to him, he grows niggardly.

And niggardly when good reaches him;-

إِلَّا ٱلْمُصَلِّينَ

إِلَّا المُصَلّينَ

Except those who closely follow (the Book of God),

Except those who establish prayer.

save those that pray

Not so, however, those who consciously turn towards God in prayer.

Not so are the prayerful.

Except those devoted to Salat (prayers)

Except the prayerful.

except those that pray,

Except those who are devoted to Salah.

Save worshippers.

—[all are such] except the prayerful,

except those that pray

Except the observers of prayer -

except those who are steadfast

Except those who pray,

But not so the worshippers

Not so those devoted to Prayer;-

ٱلَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَآئِمُونَ

الَّذينَ هُم عَلىٰ صَلاتِهِم دائِمونَ

Who persevere in devotion,

Those who are regular in their prayers.

and continue at their prayers,

[and] who incessantly persevere in their prayer

Who are at their prayer constant.

Those who remain constant in their Salat (prayers);

Those who are constant at their prayers.

and are constant in their Prayer;

Those who with their Salah are Da'imun;

Who are constant at their worship

those who persevere in their prayers

who are constant in prayer;

Those who are constant in their prayer

and constant in their prayers.

Those who are constant at their prayer

who are steadfast in prayer;

Those who remain steadfast to their prayer;

وَٱلَّذِينَ فِىٓ أَمْوَٰلِهِمْ حَقٌّ مَّعْلُومٌ

وَالَّذينَ في أَموالِهِم حَقٌّ مَعلومٌ

In whose wealth a due share is included

And those in whose wealth exists a recognised right,

those in whose wealth is a right known

and in whose possessions there is a due share, acknowledged [by them],

And those in whose riches is a known right.

And those in whose wealth there is a known right,

And those in whose wealth is a rightful share.

and those in whose wealth there is a known right

And those in whose wealth there is a recognized right.

And in whose wealth there is a right acknowledged

and there is a known share in whose wealth

who, from their wealth is a known right

And those within whose wealth is a known right

They are those who assign a certain share of their property

And those in whose wealth there is a fixed portion.

those who give a due share of their wealth

And those in whose wealth is a recognised right.

لِّلسَّآئِلِ وَٱلْمَحْرُومِ

لِلسّائِلِ وَالمَحرومِ

For the needy and those dispossessed,

For those who beg, and for the needy who cannot even ask.

for the beggar and the outcast,

for such as ask [for help] and such as are deprived [of what is good in life];

For the beggar and the destitute.

For the beggar who asks, and for the unlucky who has lost his property and wealth, (and his means of living has been straitened);

For the beggar and the deprived.

for those that ask and those that are dispossessed,

For the one who asks, and for the deprived.

For the beggar and the destitute;

for the beggar and the deprived,

for the impoverished nonrequester and the requester,

For the petitioner and the deprived -

for the needy and the deprived,

For him who begs and for him who is denied (good)

to those who ask [for help] and to the destitute;

For the (needy) who asks and him who is prevented (for some reason from asking);

وَٱلَّذِينَ يُصَدِّقُونَ بِيَوْمِ ٱلدِّينِ

وَالَّذينَ يُصَدِّقونَ بِيَومِ الدّينِ

And those who believe in the Day of Judgement,

And those who believe the Day of Judgement to be true.

who confirm the Day of Doom

and who accept as true the [coming of the] Day of Judgment;

And those who testify to the Day of Requital.

And those who believe in the Day of Recompense,

And those who affirm the Day of Judgment.

those who firmly believe in the Day of Recompense,

And those who believe in the Day of Recompense.

And those who believe in the Day of Judgment,

and who affirm the Day of Retribution,

who confirm the Day of Reckoning

And those who believe in the Day of Recompense

who acknowledge the Day of Judgment,

And those who accept the truth of the judgment day

and those who believe in the Day of Judgement

And those who hold to the truth of the Day of Judgment;