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Tarteel AI 31

(Fighting during) the holy month (if the sanctity) of the holy month (is violated) is (just) retribution. So if you are oppressed, oppress those who oppress you to the same degree, and fear God, and know that God is with those who are pious and follow the right path.

The sacred month for the sacred month, and respect in lieu of respect; harm the one who harms you, to the extent as he did – and keep fearing Allah, and know well that Allah is with the pious.

The holy month for the holy month; holy things demand retaliation. Whoso commits aggression against you, do you commit aggression against him like as he has committed against you, and fear you God, and know that God is with the godfearing.

Fight during the sacred months if you are attacked: for a violation of sanctity is [subject to the law of] just retribution. Thus, if anyone commits aggression against you, attack him just as he has attacked you - but remain conscious of God, and know that God is with those who are conscious of Him.

A sacred month is for a sacred month; these sacrednesses are in retaliation. Whosoever then offereth violence unto you, Offer violence unto him the like of his violence unto you, and fear Allah, and know that Allah is with the God-fearing.

The sacred month is for the sacred month, and for the prohibited things, there is the Law of Equality (Qisas). Then whoever transgresses the prohibition against you, you transgress likewise against him. And fear Allah, and know that Allah is with Al-Muttaqun (the pious - see V. 2:2).

The sacred month for the sacred month; and sacrilege calls for retaliation. Whoever commits aggression against you, retaliate against him in the same measure as he has committed against you. And be conscious of God, and know that God is with the righteous.

A prohibited month is to be respected, if the same is respected (by the enemy), and likewise there is the law of just retribution for the violation of all prohibited things. Therefore, if anyone transgresses a prohibition by attacking you, you may do likewise, but always fear AIIah and bear in mind that Allah is with those who desist from breaking Allah's bounds.

The sacred month is for the sacred month, and for the prohibited things, there is the Law of equality (Qisas). Then whoever transgresses against you, you transgress likewise against him. And fear Allah, and know that Allah is with Al-Muttaqin.

The forbidden month for the forbidden month, and forbidden things in retaliation. And one who attacketh you, attack him in like manner as he attacked you. Observe your duty to Allah, and know that Allah is with those who ward off (evil).

A sacred month for a sacred month, and all sanctities require retribution. So should anyone aggress against you, assail him in the manner he assailed you, and be wary of Allah, and know that Allah is with the Godwary.

The sacred month for the sacred month, prohibitions are (subject to) retaliation. If any one aggresses against you, so aggress against him with the likeness of that which he has aggressed against you. Fear Allah, and know that Allah is with the cautious.

[Fighting in] the sacred month is for [aggression committed in] the sacred month, and for [all] violations is legal retribution. So whoever has assaulted you, then assault him in the same way that he has assaulted you. And fear Allah and know that Allah is with those who fear Him.

It is because of their disrespect of a sacred month that you are also allowed to retaliate against them in a sacred month. If any one transgresses against you, you also may retaliate against them to an equal extent. Have fear of God and know that He supports the pious.

The Sacred month for the sacred month and all sacred things are (under the law of) retaliation; whoever then acts aggressively against you, inflict injury on him according to the injury he has inflicted on you and be careful (of your duty) to Allah and know that Allah is with those who guard (against evil).

A<b>l</b>shshahru al<u>h</u>ar<u>a</u>mu bi<b>al</b>shshahri al<u>h</u>ar<u>a</u>mi wa<b>a</b>l<u>h</u>urum<u>a</u>tu qi<u>sas</u>un famani iAAtad<u>a</u> AAalaykum fa<b>i</b>AAtadoo AAalayhi bimithli m<u>a</u> iAAtad<u>a</u> AAalaykum wa<b>i</b>ttaqoo All<u>a</u>ha wa<b>i</b>AAlamoo anna All<u>a</u>ha maAAa almuttaqeen<b>a</b>

A sacred month for a sacred month: violation of sanctity calls for fair retribution. Thus you may exact retribution from whoever transgresses against you, in proportion to his transgression. Fear God and know that God is with those who are mindful of Him.

The prohibited month for the prohibited month,- and so for all things prohibited,- there is the law of equality. If then any one transgresses the prohibition against you, Transgress ye likewise against him. But fear Allah, and know that Allah is with those who restrain themselves.

Spend in the way of God, and do not seek destruction at your own hands. So do good for God loves those who do good.

And spend your wealth in Allah's cause, and do not fall into ruin with your own hands; and be virtuous; undoubtedly the righteous are the beloved of Allah.

And expend in the way of God; and cast not yourselves by your own hands into destruction, but be good-doers; God loves the good-doers.

And spend [freely] in God's cause, and let not your own hands throw you into destruction; and persevere in doing good: behold, God loves the doers of good.

And expend in the way of Allah, and cast not yourselves with your hands into perdition, and do well. verily Allah loveth the well- doers,

And spend in the Cause of Allah (i.e. Jihad of all kinds, etc.) and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allah), and do good. Truly, Allah loves Al-Muhsinun (the good-doers).

And spend in the cause of God, and do not throw yourselves with your own hands into ruin, and be charitable. God loves the charitable.

Spend your wealth in the Way of Allah and do not cast yourselves into ruin with your own hands. Do all things gracefully, for Allah loves those who do all things with excellence

And spend in the cause of Allah and do not throw yourselves into destruction, and do good. Truly, Allah loves Al-Muhsinin (those who do good).

Spend your wealth for the cause of Allah, and be not cast by your own hands to ruin; and do good. Lo! Allah loveth the beneficent.

Spend in the way of Allah, and do not cast yourselves with your own hands into destruction; and be virtuous. Indeed Allah loves the virtuous.

Spend in the way of Allah and do not cast into destruction with your own hands. Be gooddoers; Allah loves the gooddoers.

And spend in the way of Allah and do not throw [yourselves] with your [own] hands into destruction [by refraining]. And do good; indeed, Allah loves the doers of good.

Give money for the cause of God but do not push yourselves into perdition. Do good; God loves the people who do good deeds.

And spend in the way of Allah and cast not yourselves to perdition with your own hands, and do good (to others); surely Allah loves the doers of good.

Waanfiqoo fee sabeeli All<u>a</u>hi wal<u>a</u> tulqoo biaydeekum il<u>a</u> a<b>l</b>ttahlukati waa<u>h</u>sinoo inna All<u>a</u>ha yu<u>h</u>ibbu almu<u>h</u>sineen<b>a</b>

Spend for God's cause: do not cast yourselves into destruction by your own hands. Do good, God loves the doers of good.

And spend of your substance in the cause of Allah, and make not your own hands contribute to (your) destruction; but do good; for Allah loveth those who do good.

Perform the pilgrimage and holy visit ('Umra, to Makkah) in the service of God. But if you are prevented, send an offering which you can afford as sacrifice, and do not shave your heads until the offering has reached the place of sacrifice. But if you are sick or have ailment of the scalp (preventing the shaving of hair), then offer expiation by fasting or else giving alms or a sacrificial offering. When you have security, then those of you who wish to perform the holy visit along with the pilgrimage, should make a sacrifice according to their means. But he who has nothing, should fast for three days during the pilgrimage and seven on return, completing ten. This applies to him whose family does not live near the Holy Mosque. Have fear of God, and remember that God is severe in punishment.

And perform Hajj (greater pilgrimage) and Umrah (lesser pilgrimage) for Allah; and if you are prevented, send sacrifice whatever is available; and do not shave your heads until the sacrifice reaches its destination; so whoever among you is sick or has an ailment in the head, must pay a compensation by fasting or charity or sacrifice; then when you are in peace – and whoever takes the advantage of combining the Hajj and Umrah, it is compulsory for him to sacrifice whatever is available; and whoever cannot afford it, must fast for three days while on the pilgrimage, and seven when you have returned to your homes; these are ten in all; this decree is for him who is not a resident of Mecca; and keep fearing Allah and know well that Allah’s punishment is severe.

Fulfil the Pilgrimage and the Visitation unto God; but if you are prevented, then such offering as may be feasible. And shave not your heads, till the offering reaches its place of sacrifice. If any of you is sick, or injured in his head, then redemption by fast, or freewill offering, or ritual sacrifice. When you are secure, then whosoever enjoys the Visitation until the Pilgrimage, let his offering be such as may be feasible; or if he finds none, then a fast of three days in the Pilgrimage, and of seven when you return, that is ten completely; that is for him whose family are not present at the Holy Mosque. And fear God, and know that God is terrible in retribution.

AND PERFORM the pilgrimage and the pious visit [to Mecca] in honour of God; and if you are held back, give instead whatever offering you can easily afford. And do not shave your heads until the offering has been sacrificed; but he from among you who is ill or suffers from an ailment of the head shall redeem himself by fasting, or alms, or [any other] act of worship. And if you are hale and secure, then he who takes advantage of a pious visit before the [time of] pilgrimage shall give whatever offering he can easily afford; whereas he who cannot afford it shall fast for three days during the pilgrimage and for seven days after your return: that is, ten full [days]. All this relates to him who does not live near the Inviolable House of Worship. And remain conscious of God, and know that God is severe in retribution.

And fulfil the pilgrimage and 'Umra for Allah. And if ye be besieged, offer whatsoever offering be easy, and shave not Your heads, until the offering reacheth its destination. Then whosoever of you sick or hath hurt in his head, for him is a ransom by fasting or alms or a rite. Then when ye are secure, whosoever combinoth 'Umra with the pilgrimage, for him is whatsoever offering be easy. And whosoever cannot afford then for him is a fast of three days during the pilgrimage and of seven when ye return these are ten days complete. That is for him whose family dwell not near the Sacred Mosque. And fear Allah, and know that verily Allah is severe in chastising.

And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad SAW), the Hajj and 'Umrah (i.e. the pilgrimage to Makkah) for Allah. But if you are prevented (from completing them), sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel, etc.) such as you can afford, and do not shave your heads until the Hady reaches the place of sacrifice. And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Saum (fasts) (three days) or giving Sadaqah (charity - feeding six poor persons) or offering sacrifice (one sheep). Then if you are in safety and whosoever performs the 'Umrah in the months of Hajj, before (performing) the Hajj, (i.e. Hajj-at-Tamattu' and Al-Qiran), he must slaughter a Hady such as he can afford, but if he cannot afford it, he should observe Saum (fasts) three days during the Hajj and seven days after his return (to his home), making ten days in all. This is for him whose family is not present at Al-Masjid-al-Haram (i.e. non-resident of Makkah). And fear Allah much and know that Allah is Severe in punishment.

And carry out the Hajj and the Umrah for God. But if you are prevented, then whatever is feasible of offerings. And do not shave your heads until the offering has reached its destination. Whoever of you is sick, or has an injury of the head, then redemption of fasting, or charity, or worship. When you are secure: whoever continues the Umrah until the Hajj, then whatever is feasible of offering. But if he lacks the means, then fasting for three days during the Hajj and seven when you have returned, making ten in all. This is for he whose household is not present at the Sacred Mosque. And remain conscious of God, and know that God is stern in retribution.

When you make up your mind to perform Hajj and `Umrah, accomplish these to please Allah. But if you are hemmed in somewhere, then offer to Allah whatever sacrifice you can afford. And do not shave your heads until the sacrifice reaches its place. But whoever among you is sick or has an ailment of the head and has his head shaved shall atone for this either by fasting or by alms-giving or by offering a sacrifice However, when you are secure (and you reach Makkah before the Hajj season begins), whoever takes advantage of this opportunity to perform `Umrah shall offer the sacrifice that he can afford. But if he cannot afford a sacrifice, he shall fast three days during the Hajj season and seven days after reaching home, that is, ten days in all. This concession is only for those whose homes are not near the Masjid Haram, refrain from transgressing these Commandments of Allah and know it well that Allah is very severe in punishment.

And complete Hajj and `Umrah for Allah. But if you are prevented, then sacrifice a Hady that you can afford, and do not shave your heads until the Hady reaches the place of sacrifice. And whosoever of you is ill or has an ailment on his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either fasting or giving Sadaqah or a sacrifice. Then if you are in safety and whosoever performs the `Umrah (in the months of Hajj), before (performing) the Hajj, he must slaughter a Hady such as he can afford, but if he cannot (afford it), he should fast for three days during Hajj and seven days after his return, making ten days in all. This is for him whose family is not present at Al-Masjid Al-Haram (i.e., non-resident of Makkah). And fear Allah much and know that Allah is severe in punishment.

Perform the pilgrimage and the visit (to Makka) for Allah. And if ye are prevented, then send such gifts as can be obtained with ease, and shave not your heads until the gifts have reached their destination. And whoever among you is sick or hath an ailment of the head must pay a ransom of fasting or almsgiving or offering. And if ye are in safety, then whosoever contenteth himself with the visit for the pilgrimage (shall give) such gifts as can be had with ease. And whosoever cannot find (such gifts), then a fast of three days while on the pilgrimage, and of seven when ye have returned; that is, ten in all. That is for him whoso folk are not present at the Inviolable Place of Worship. Observe your duty to Allah, and know that Allah is severe in punishment.

Complete the hajj and the ‘umrah for Allah’s sake, and if you are prevented, then [make] such [sacrificial] offering as is feasible. And do not shave your heads until the offering reaches its [assigned] place. But should any of you be sick, or have a hurt in his head, let the atonement be by fasting, or charity, or sacrifice. And when you have security—for those who enjoy [release from the restrictions] by virtue of their ‘umrah until the hajj—let the offering be such as is feasible. As for someone who cannot afford [the offering], let him fast three days during the hajj and seven when you return; that is [a period of] ten complete [days]. That is for someone whose family does not dwell by the Holy Mosque. And be wary of Allah, and know that Allah is severe in retribution.

Fulfill the pilgrimage and make the visitation for Allah. If you are prevented, then whatever offering that may be easy. And do not shave your heads until the offerings have reached their destination. But if any of you is ill or suffers from an ailment of the head (scalp), he must pay a ransom either by fasting or by the giving of charity, or by offering a sacrifice. When you are safe, then whosoever enjoys the visitation until the pilgrimage, let his offering be that which may be easy, but if he lacks the means, let him fast three days during the pilgrimage and seven when he has returned, that is, ten days in all. That is for him whose family is not present at the Holy Mosque. And fear Allah and know that He is firm in inflicting punishment.

And complete the Hajj and 'umrah for Allah. But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals. And do not shave your heads until the sacrificial animal has reached its place of slaughter. And whoever among you is ill or has an ailment of the head [making shaving necessary must offer] a ransom of fasting [three days] or charity or sacrifice. And when you are secure, then whoever performs 'umrah [during the Hajj months] followed by Hajj [offers] what can be obtained with ease of sacrificial animals. And whoever cannot find [or afford such an animal] - then a fast of three days during Hajj and of seven when you have returned [home]. Those are ten complete [days]. This is for those whose family is not in the area of al-Masjid al-Haram. And fear Allah and know that Allah is severe in penalty.

Complete the hajj and umrah (two parts of the rituals of pilgrimage to Makka) in obedience to God. If you are prevented from completing the duty of hajj, offer whatever sacrifice is possible and do not shave your heads before the sacrificial animal is delivered to the prescribed place. If one of you is ill or is suffering because of some ailment in your head, you must redeem the shaving of the head by fasting, or paying money, or offering a sheep as a sacrifice. When all is well with you and you want to complete the umrah in the hajj season, offer whatever sacrifice is possible. If you do not find an animal, you have to fast for three days during the days of the pilgrimage rituals and seven days at home to complete the required ten fasting days. This rule is for those who live beyond (a distance of twelve miles from) the Sacred Mosque in Mecca. Have fear of God and know that He is stern in His retribution.

And accomplish the pilgrimage and the visit for Allah, but if, you are prevented, (send) whatever offering is easy to obtain, and do not shave your heads until the offering reaches its destination; but whoever among you is sick or has an ailment of the head, he (should effect) a compensation by fasting or alms or sacrificing, then when you are secure, whoever profits by combining the visit with the pilgrimage (should take) what offering is easy to obtain; but he who cannot find (any offering) should fast for three days during the pilgrimage and for seven days when you return; these (make) ten (days) complete; this is for him whose family is not present in the Sacred Mosque, and be careful (of your duty) to Allah, and know that Allah is severe in requiting (evil).

Waatimmoo al<u>h</u>ajja wa<b>a</b>lAAumrata lill<u>a</u>hi fain o<u>hs</u>irtum fam<u>a</u> istaysara mina alhadyi wal<u>a</u> ta<u>h</u>liqoo ruoosakum <u>h</u>att<u>a</u> yablugha alhadyu ma<u>h</u>illahu faman k<u>a</u>na minkum maree<u>d</u>an aw bihi a<u>th</u>an min rasihi fafidyatun min <u>s</u>iy<u>a</u>min aw <u>s</u>adaqatin aw nusukin fai<u>tha</u> amintum faman tamattaAAa bi<b>a</b>lAAumrati il<u>a</u> al<u>h</u>ajji fam<u>a</u> istaysara mina alhadyi faman lam yajid fa<u>s</u>iy<u>a</u>mu thal<u>a</u>thati ayy<u>a</u>min fee al<u>h</u>ajji wasabAAatin i<u>tha</u> rajaAAtum tilka AAasharatun k<u>a</u>milatun <u>tha</u>lika liman lam yakun ahluhu <u>had</u>iree almasjidi al<u>h</u>ar<u>a</u>mi wa<b>i</b>ttaqoo All<u>a</u>ha wa<b>i</b>AAlamoo anna All<u>a</u>ha shadeedu alAAiq<u>a</u>b<b>i</b>

Perform the Hajj and the minor pilgrimage [umrah] for the sake of God. If you are prevented from doing so, then make whatever offering you can afford and do not shave your heads until the offering has reached the place of sacrifice. But if any of you is ill, or has an ailment of the head, he should compensate by fasting or almsgiving or sacrifice. In times of peace, if any of you combines the minor pilgrimage with the Hajj, he should make whatever offering he can afford, but if he lacks the means, then let him fast three days during the pilgrimage and for seven days after his return; that is, ten days in all. That is incumbent upon anyone whose family does not live near the Sacred Mosque. Fear God and know that God is severe in punishment.

And complete the Hajj or 'umra in the service of Allah. But if ye are prevented (From completing it), send an offering for sacrifice, such as ye may find, and do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill, or has an ailment in his scalp, (Necessitating shaving), (He should) in compensation either fast, or feed the poor, or offer sacrifice; and when ye are in peaceful conditions (again), if any one wishes to continue the 'umra on to the hajj, He must make an offering, such as he can afford, but if he cannot afford it, He should fast three days during the hajj and seven days on his return, Making ten days in all. This is for those whose household is not in (the precincts of) the Sacred Mosque. And fear Allah, and know that Allah Is strict in punishment.

Known are the months of pilgrimage. If one resolves to perform the pilgrimage in these months, let him not indulge in concupiscence, sin or quarrel. And the good you do shall be known to God. Provide for the journey, and the best of provisions is piety. O men of understanding, obey Me.

The Hajj is during the well-known months; and for one who intends to perform the Hajj in it – neither is there to be mention of cohabitation in the presence of women, nor any sin, nor a fight with anyone till the completion of Hajj; and whatever good you do, Allah knows it; and take provision along with you for the best provision is piety; and keep fearing Me, O men of understanding!

The Pilgrimage is in months well-known; whoso undertakes the duty of Pilgrimage in them shall not go in to his womenfolk nor indulge in ungodliness and disputing in the Pilgrimage. Whatever good you do, God knows it. And take provision; but the best provision is godfearing, so fear you Me, men possessed of minds!

The pilgrimage shall take place in the months appointed for it. And whoever undertakes the pilgrimage in those [months] shall, while on pilgrimage, abstain from lewd speech, from all wicked conduct, and from quarrelling; and whatever good you may do, God is aware of it. And make provision for yourselves - but, verily, the best of all provisions is God-consciousness: remain, then, conscious of Me, O you who are endowed with insight!

The season of Pilgrimage is the months known; wherefore whosoever ordaineth unto himself the pilgrimage therein, there is no lewdness nor wickedness nor wrangling during the pilgrimage, and whatsoever of good ye do, Allah shall know it. And take provision for the journey, for verily the best provision is abstainment; and fear Me, O men of understanding!

The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein by assuming Ihram), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you do, (be sure) Allah knows it. And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness, etc.). So fear Me, O men of understanding!

The Hajj is during specific months. Whoever decides to perform the Hajj—there shall be no sexual relations, nor misconduct, nor quarrelling during the Hajj. And whatever good you do, God knows it. And take provisions, but the best provision is righteousness. And be mindful of Me, O people of understanding.

The months for Hajj are well known to all; whoever makes up his mind to perform Hajj during these fixed months, let him totally abstain from all sorts of sexual indulgence, wickedness and wrangling during the Hajj and remember that Allah knows whatever good you do. Take necessary provisions for Hajj, and piety is the best of all provisions: so refrain from disobeying Me, O men of understanding!

The Hajj (pilgrimage) is (in) the well-known months. So whosoever intends to perform Hajj therein (by assuming Ihram), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you do, Allah knows it. And take provisions for the journey, but the best provision is At-Taqwa (piety, righteousness). So fear Me, O men of understanding!

The pilgrimage is (in) the well-known months, and whoever is minded to perform the pilgrimage therein (let him remember that) there is (to be) no lewdness nor abuse nor angry conversation on the pilgrimage. And whatsoever good ye do Allah knoweth it. So make provision for yourselves (Hereafter); for the best provision is to ward off evil. Therefore keep your duty unto Me, O men of understanding.

The hajj [season] is in months well-known; so whoever decides on hajj [pilgrimage] therein, [should know that] there is to be no sexual contact, vicious talk, or disputing during the hajj. And whatever good you do, Allah knows it. And take provision, for indeed the best provision is Godwariness. So be wary of Me, O you who possess intellects!

The pilgrimage is in the appointed months. (For) whosoever undertakes the pilgrimage there is no approaching (women), neither transgression nor disputing in the pilgrimage. Allah is Aware of whatever good you do. Provide well for yourselves, the best provision is piety. Fear Me, O owners of minds.

Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj. And whatever good you do - Allah knows it. And take provisions, but indeed, the best provision is fear of Allah. And fear Me, O you of understanding.

The months of the hajj (pilgrimage) season are well known. Whoever undertakes to complete the hajj rituals, must know that, after commencing the acts of Hajj, he is not allowed to have carnal relations or to lie or to swear by the Name of God. God knows all your good deeds. Supply yourselves for the journey. The best supply is piety. People of understanding have fear of Me.

The pilgrimage is (performed in) the well-known months; so whoever determines the performance of the pilgrimage therein, there shall be no intercourse nor fornication nor quarrelling amongst one another; and whatever good you do, Allah knows it; and make provision, for surely the provision is the guarding of oneself, and be careful (of your duty) to Me, O men of understanding.

Al<u>h</u>ajju ashhurun maAAloom<u>a</u>tun faman fara<u>d</u>a feehinna al<u>h</u>ajja fal<u>a</u> rafatha wal<u>a</u> fusooqa wal<u>a</u> jid<u>a</u>la fee al<u>h</u>ajji wam<u>a</u> tafAAaloo min khayrin yaAAlamhu All<u>a</u>hu watazawwadoo fainna khayra a<b>l</b>zz<u>a</u>di a<b>l</b>ttaqw<u>a</u> wa<b>i</b>ttaqooni y<u>a</u> olee alalb<u>a</u>b<b>i</b>

The pilgrimage is in the appointed months. Whoever intends to perform it during them must abstain from indecent speech, from all wicked conduct, and from quarrelling while on the pilgrimage. Whatever good you may do, God is aware of it. Make provision for yourselves -- but surely, the best of all provision is God-consciousness. Always be mindful of Me, you that are endowed with understanding.

For Hajj are the months well known. If any one undertakes that duty therein, Let there be no obscenity, nor wickedness, nor wrangling in the Hajj. And whatever good ye do, (be sure) Allah knoweth it. And take a provision (With you) for the journey, but the best of provisions is right conduct. So fear Me, o ye that are wise.

It is no sin to seek the favours of your Lord (by trading). When you start from 'Arafat in a concourse, remember God at the monument that is sacred (al-Mash'ar al-haram), and remember Him as He has shown you the way, for in the olden days you we're a people astray.

It is no sin for you that you seek the bounty of your Lord; so when you return from Arafat, remember Allah near the Sacred Symbol (Mash’ar al Haram) – and remember Him in the manner He has guided you; and indeed, before this, you were of the astray.

It is no fault in you, that you should seek bounty from your Lord; but when you press on from Arafat, then remember God at the Holy Waymark, and remember Him as He has guided you, though formerly you were gone astray.

[However,] you will be committing no sin if [during the pilgrimage] you seek to obtain any bounty from your Sustainer. And when you surge downward in multitudes from `Arafat, remember God at the holy place, and remember Him as the One who guided you after you had indeed been lost on your way;

No fault it is in you if ye seek grace from your Lord. Then when ye hurry from Arafat, remember Allah near the sacred monument. Remember Him as He hath guided you, and ye were afore of the erring.

There is no sin on you if you seek the Bounty of your Lord (during pilgrimage by trading, etc.). Then when you leave 'Arafat, remember Allah (by glorifying His Praises, i.e. prayers and invocations, etc.) at the Mash'ar-il-Haram. And remember Him (by invoking Allah for all good, etc.) as He has guided you, and verily, you were, before, of those who were astray.

You commit no error by seeking bounty from your Lord. When you disperse from Arafat, remember God at the Sacred Landmark. And remember Him as He has guided you. Although, before that, you were of those astray.

And there is nothing wrong if you also seek the bounty of your Lord during the pilgrimage. Moreover, when you return from 'Arafat, stay at Mash'aril-Haram (Muzdalifah) and remember Allah. And remember Him just as He has enjoined you, for you had gone astray before this.

There is no sin on you if you seek the bounty of your Lord (during pilgrimage by trading). Then when you leave `Arafat, remember Allah (by glorifying His praises, i.e., prayers and invocations) at the Mash`ar-il-Haram. And remember Him (by invoking Allah for all good) as He has guided you, and verily you were before, of those who were astray.

It is no sin for you that ye seek the bounty of your Lord (by trading). But, when ye press on in the multitude from 'Arafat, remember Allah by the sacred monument. Remember Him as He hath guided you, although before ye were of those astray.

There is no sin upon you in seeking your Lord’s bounty [during the hajj season]. Then when you stream out of ‘Arafat remember Allah at the Holy Mash‘ar, and remember Him as He has guided you, and earlier you were indeed among the astray.

It shall be no offense for you to seek the bounty of your Lord. When you surge on from Arafat, remember Allah as you approach the Holy Mountain of Mash'ar. Remember Him as it is He who guided you though before that you were amongst the astray.

There is no blame upon you for seeking bounty from your Lord [during Hajj]. But when you depart from 'Arafat, remember Allah at al- Mash'ar al-Haram. And remember Him, as He has guided you, for indeed, you were before that among those astray.

It is not a sin if you try to make a profit out of the bounty of your Lord (by trading during hajj). When you leave Arafah, commemorate the name of your Lord in Mash'ar, the sacred reminder of God. Commemorate His name as He has given you guidance while prior to that you had been in error.

There is no blame on you in seeking bounty from your Lord, so when you hasten on from "Arafat", then remember Allah near the Holy Monument, and remember Him as He has guided you, though before that you were certainly of the erring ones.

Laysa AAalaykum jun<u>ah</u>un an tabtaghoo fa<u>d</u>lan min rabbikum fai<u>tha</u> afa<u>d</u>tum min AAaraf<u>a</u>tin fa<b>o</b><u>th</u>kuroo All<u>a</u>ha AAinda almashAAari al<u>h</u>ar<u>a</u>mi wa<b>o</b><u>th</u>kuroohu kam<u>a</u> had<u>a</u>kum wain kuntum min qablihi lamina a<b>l</b><u>dda</u>lleen<b>a</b>

You will be committing no sin if [during the pilgrimage] you seek to obtain any bounty from your Lord. When you return from Arafat, remember God at the sacred place, and remember Him as He has guided you. Before this you were surely astray.

It is no crime in you if ye seek of the bounty of your Lord (during pilgrimage). Then when ye pour down from (Mount) Arafat, celebrate the praises of Allah at the Sacred Monument, and celebrate His praises as He has directed you, even though, before this, ye went astray.

Then move with the crowd impetuously, and pray God to forgive you your sins. God is surely forgiving and kind.

Then, O people of Quraish, you too must return from the place where the people return from, and ask forgiveness from Allah; indeed Allah is Oft Forgiving, Most Merciful.

Then press on from where the people press on, and pray for God's forgiveness; God is All-forgiving, All-compassionate.

and surge onward together with the multitude of all the other people who surge onward, and ask God to forgive you your sins: for, verily, God is much-forgiving, a dispenser of grace.

Then hurry from the place whence the other people have hurried, and ask forgiveness of Allah, verily Allah is Forgiving, Merciful.

Then depart from the place whence all the people depart and ask Allah for His Forgiveness. Truly, Allah is Oft-Forgiving, Most-Merciful.

Then disperse from where the people disperse, and ask God for forgiveness. God is Most Forgiving, Most Merciful.

Then return from where others return and ask Allah's forgiveness. Most surely He is Forgiving and Merciful.

Then depart from the place whence all the people depart and ask Allah for His forgiveness. Truly, Allah is Oft-Forgiving, Most-Merciful.

Then hasten onward from the place whence the multitude hasteneth onward, and ask forgiveness of Allah. Lo! Allah is Forgiving, Merciful.

Then stream out from where the people stream out, and plead to Allah for forgiveness; indeed Allah is all-forgiving, all-merciful.

Then surge on from where the people surge and ask Allah for forgiveness. He is Forgiving and the Most Merciful.

Then depart from the place from where [all] the people depart and ask forgiveness of Allah. Indeed, Allah is Forgiving and Merciful.

Then leave Mash'ar as the rest of the people do and ask forgiveness from God; He is All-forgiving and All-merciful.

Then hasten on from the Place from which the people hasten on and ask the forgiveness of Allah; surely Allah is Forgiving, Merciful.

Thumma afee<u>d</u>oo min <u>h</u>aythu af<u>ad</u>a a<b>l</b>nn<u>a</u>su wa<b>i</b>staghfiroo All<u>a</u>ha inna All<u>a</u>ha ghafoorun ra<u>h</u>eem<b>un</b>

Then press on from where the pilgrims stream forth and ask God's forgiveness. God is ever forgiving and most merciful.

Then pass on at a quick pace from the place whence it is usual for the multitude so to do, and ask for Allah's forgiveness. For Allah is Oft-forgiving, Most Merciful.

When you have finished the rites and ceremonies, remember God as you do your fathers, in fact with a greater devotion. There are some who say: "Give us, O Lord, in the world;" but they will forego their share in the life to come.

So when you have completed your Hajj rites, remember Allah as you used to remember your forefathers, in fact more than that; and among the people are some that say, “Our Lord! Give us in this world” – and he does not have a portion in the Hereafter.

And when you have performed your holy rites remember God, as you remember your fathers or yet more devoutly. Now some men there are who say, 'Our Lord, give to us in this world'; such men shall have no part in the world to come.

And when you have performed your acts of worship, [continue to] bear God in mind as you would bear your own fathers in mind-nay, with a yet keener remembrance! For there are people who [merely] pray, "O our Sustainer! Give us in this world" -and such shall not partake in the blessings of the life to come.

And when ye have completed Your rites, remember Allah even as ye remember your fathers or with a stronger remembrance. Of mankind there are some who say: our Lord vouchsafe unto us in, the world. And for such there shall be no portion in the Hereafter.

So when you have accomplished your Manasik [(i.e. Ihram, Tawaf of the Ka'bah and As-Safa and Al-Marwah), stay at 'Arafat, Muzdalifah and Mina, Ramy of Jamarat, (stoning of the specified pillars in Mina) slaughtering of Hady (animal, etc.)]. Remember Allah as you remember your forefathers or with a far more remembrance. But of mankind there are some who say: "Our Lord! Give us (Your Bounties) in this world!" and for such there will be no portion in the Hereafter.

When you have completed your rites, remember God as you remember your parents, or even more. Among the people is he who says, “Our Lord, give us in this world,” yet he has no share in the Hereafter.

And when you have performed your Hajj rites, remember Allah as you had been remembering your own forefathers, or even with greater zeal. (Even those who remember Allah do it in different ways). Some say, "Our Lord, give us all the good things here in this world. " Such people shall have no share in the Hereafter.

So when you have accomplished your Manasik, remember Allah as you remember your forefathers or with far more remembrance. But of mankind there are some who say: "Our Lord! Give us (Your bounties) in this world!" and for such there will be no portion in the Hereafter.

And when ye have completed your devotions, then remember Allah as ye remember your fathers or with a more lively remembrance. But of mankind is he who saith: "Our Lord! Give unto us in the world," and he hath no portion in the Hereafter.

And when you finish your rites, then remember Allah as you would remember your fathers, or with a more ardent remembrance. Among the people there are those who say, ‘Our Lord, give us in this world,’ but for such there is no share in the Hereafter.

And when you have fulfilled your sacred duties remember Allah as you remember your forefathers or with deeper reverence. There are some who say: 'Lord, give us good in this world' He shall have no share in the Everlasting Life.

And when you have completed your rites, remember Allah like your [previous] remembrance of your fathers or with [much] greater remembrance. And among the people is he who says, "Our Lord, give us in this world," and he will have in the Hereafter no share.

After you complete the acts of your Hajj, also commemorate God, just as you would remember your father, or even more earnestly. Some people say, "Lord, give us what we want in this life," but in the life hereafter they have no beneficial share.

So when you have performed your devotions, then laud Allah as you lauded your fathers, rather a greater lauding. But there are some people who say, Our Lord! give us in the world, and they shall have no resting place.

Fai<u>tha</u> qa<u>d</u>aytum man<u>a</u>sikakum fa<b>o</b><u>th</u>kuroo All<u>a</u>ha ka<u>th</u>ikrikum <u>a</u>b<u>a</u>akum aw ashadda <u>th</u>ikran famina a<b>l</b>nn<u>a</u>si man yaqoolu rabban<u>a</u> <u>a</u>tin<u>a</u> fee a<b>l</b>dduny<u>a</u> wam<u>a</u> lahu fee al<u>a</u>khirati min khal<u>a</u>q<b>in</b>

When you have performed the acts of worship prescribed for you, celebrate the praises of God as you celebrated the praises of your fathers, or even more fervently than that. There are some who say, "Our Lord, give us abundance in this world." These shall have no share in the world to come.

So when ye have accomplished your holy rites, celebrate the praises of Allah, as ye used to celebrate the praises of your fathers,- yea, with far more Heart and soul. There are men who say: "Our Lord! Give us (Thy bounties) in this world!" but they will have no portion in the Hereafter.

But some there are who pray: "Give us of good in the world, O Lord, and give us of good in the life to come, and suffer us not to suffer the torment of Hell."

And among them are some that say, “Our Lord! Give us good in the world and good in the Hereafter, and save us from the punishment of fire!”

And others there are who say, 'Our Lord, give to us in this world good, and good in the world to come, and guard us against the chastisement of the fire';

But there are among them such as pray, "O our Sustainer! Grant us good in this world and good in the life to come, and keep us safe from suffering through the fire":

And of mankind are some who say: our Lord! vouchsafe unto us good in the world and good in the Hereafter, and save us from the torment of the Fire.

And of them there are some who say: "Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!"

And among them is he who says, “Our Lord, give us goodness in this world, and goodness in the Hereafter, and protect us from the torment of the Fire.”

Then there are others who say, "Our Lord, give us what is good in this world and also what is good in the Hereafter and save us from the torment of Fire."

And of them there are some who say: "Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!"

And of them (also) is he who saith: "Our Lord! Give unto us in the world that which is good and in the Hereafter that which is good, and guard us from the doom of Fire."

And among them there are those who say, ‘Our Lord, give us good in this world and good in the Hereafter, and save us from the punishment of the Fire.’

But there are others who say: 'Lord, give us a merit in the world and good in the Everlasting Life, and save us from the punishment of the Fire'

But among them is he who says, "Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire."

Others pray, "Lord, give us good things both in this life as well as in the life hereafter and save us from the torment of fire".

And there are some among them who say: Our Lord! grant us good in this world and good in the hereafter, and save us from the chastisement of the fire.

Waminhum man yaqoolu rabban<u>a</u> <u>a</u>tin<u>a</u> fee a<b>l</b>dduny<u>a</u> <u>h</u>asanatan wafee al<u>a</u>khirati <u>h</u>asanatan waqin<u>a</u> AAa<u>tha</u>ba a<b>l</b>nn<u>a</u>r<b>i</b>

But there are others who pray, "Our Lord, grant us good in this world as well as good in the world to come, and protect us from the torment of the Fire."

And there are men who say: "Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire!"

They are those who will surely have their share of whatsoever they have earned; for God is swift at the reckoning.

For such is a portion from what they have earned; and Allah is Swift At Taking Account.

those -- they shall have a portion from what they have earned; and God is swift at the reckoning.

it is these. that shall have their portion [of happiness] in return for what they have earned. And God is swift in reckoning.

These! for them will be a share for that which they have earned. and Allah is swift at reckoning.

For them there will be alloted a share for what they have earned. And Allah is Swift at reckoning.

These will have a share of what they have earned. God is swift in reckoning.

Such people shall have their due share (in both the worlds) according to what they earn. And Allah is swift at settling accounts.

For them there will be alloted a share for what they have earned. And Allah is swift at reckoning.

For them there is in store a goodly portion out of that which they have earned. Allah is swift at reckoning.

Such shall partake of what they have earned, and Allah is swift at reckoning.

These shall have a share of what they have earned. Swift is the reckoning of Allah.

Those will have a share of what they have earned, and Allah is swift in account.

They will have their share of the reward for their deeds. God's reckoning is swift.

They shall have (their) portion of what they have earned, and Allah is swift in reckoning.

Ol<u>a</u>ika lahum na<u>s</u>eebun mimm<u>a</u> kasaboo wa<b>A</b>ll<u>a</u>hu sareeAAu al<u>h</u>is<u>a</u>b<b>i</b>

They shall have a good share from what they have earned. God is swift in His reckoning.

To these will be allotted what they have earned; and Allah is quick in account.

Remember God during the stated days; but if a person comes away after two days, it will not be a sin; and if one tarries, he will not transgress, if he keep away from evil. Follow the law of God, and remember that you will have to gather before Him in the end.

And remember Allah in the counted days; so whoever hastens by departing in two days, there is no sin on him; and whoever stays on, there is no sin for him – for the pious; and keep fearing Allah, and know well that it is to Him you will be raised.

And remember God during certain days numbered. If any man hastens on in two days, that is no sin in him; and if any delays, it is not a sin in him, if he be godfearing. And fear you God, and know that unto Him you shall be mustered.

And bear God in mind during the appointed days; but he who hurries away within two days shall incur no sin, and he who tarries longer shall incur no sin, provided that he is conscious of God. Hence, remain conscious of God, and know that unto Him you shall be gathered.

And remember Allah on the days numbered. Then whosoever hastenoth in two days on him is no sin, and whosoever delayeth, On him is no sin: this for him: who feareth. So fear Allah, and know that verily unto Him shall ye be gathered.

And remember Allah during the appointed Days. But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him, if his aim is to do good and obey Allah (fear Him), and know that you will surely be gathered unto Him.

And remember God during the designated days. But whoever hurries on in two days commits no wrong, and whoever stays on commits no wrong—provided he maintains righteousness. And obey God, and know that to Him you will be gathered.

So pass these few appointed days in remembering Allah; then there is nothing wrong if one hastens on (from Mina) after two days or stays there (a day) longer, " provided that he spends these days it piety. Do not disobey Him and remember that One Day you shall be mustered before Him.

And remember Allah during the Appointed Days. But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him, if his aim is to do good and obey Allah (fear Him), and know that you will surely be gathered unto Him.

Remember Allah through the appointed days. Then whoso hasteneth (his departure) by two days, it is no sin for him, and whoso delayeth, it is no sin for him; that is for him who wardeth off (evil). Be careful of your duty to Allah, and know that unto Him ye will be gathered.

Remember Allah in the appointed days. Then whoever hastens off in a couple of days, there is no sin upon him, and whoever delays, there is no sin upon him—that for one who has been Godwary—and be wary of Allah and know that toward Him you will be mustered.

Remember Allah during counted days. Whosoever hastens on in two days, no sin shall be on him. And if any delay, no sin shall be on him, for he who wardsoff (evil). And fear Allah, and know that you shall be assembled unto Him.

And remember Allah during [specific] numbered days. Then whoever hastens [his departure] in two days - there is no sin upon him; and whoever delays [until the third] - there is no sin upon him - for him who fears Allah. And fear Allah and know that unto Him you will be gathered.

Commemorate (the names of) God in the prescribed days. For one who observes piety, it is not a sin to be hasty or tardy during the two days. Have fear of God and know that before Him you will all be raised after death.

And laud Allah during the numbered days; then whoever hastens off in two days, there is no blame on him, and whoever remains behind, there is no blame on him, (this is) for him who guards (against evil), and be careful (of your duty) to Allah, and know that you shall be gathered together to Him.

Wa<b>o</b><u>th</u>kuroo All<u>a</u>ha fee ayy<u>a</u>min maAAdood<u>a</u>tin faman taAAajjala fee yawmayni fal<u>a</u> ithma AAalayhi waman taakhkhara fal<u>a</u> ithma AAalayhi limani ittaq<u>a</u> wa<b>i</b>ttaqoo All<u>a</u>ha wa<b>i</b>AAlamoo annakum ilayhi tu<u>h</u>sharoon<b>a</b>

Remember God during the appointed days; for one who hastens to leave in two days, it shall be no sin; and for one who stays on, it shall be no sin for him either. This is for one who fears God. Have fear of God, and know that you shall all be gathered before Him.

Celebrate the praises of Allah during the Appointed Days. But if any one hastens to leave in two days, there is no blame on him, and if any one stays on, there is no blame on him, if his aim is to do right. Then fear Allah, and know that ye will surely be gathered unto Him.

There is a man who talks well of the world to your pleasing, and makes God witness to what is in his heart, yet he is the most contentious;

And among men is one whose conversation may please you in the life of this world, and he brings Allah as witness to what is in his heart, whereas he is the biggest quarreller!

And some men there are whose saying upon the present world pleases thee, and such a one calls on God to witness what is in his heart, yet he is most stubborn in altercation,

NOW THERE IS a kind of man whose views on the life of this world may please thee greatly, and [the more so as] he cites God as witness to what is in his heart and is, moreover, exceedingly skillful in argument.

And of mankind is he whose discourse for the purpose of this world thou admirest, and he taketh Allah to witness as to that which is in his heart, whereas he is the most contentious of the adversaries.

And of mankind there is he whose speech may please you (O Muhammad SAW), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents.

Among the people is he whose speech about the worldly life impresses you, and he calls God to witness what is in his heart, while he is the most hostile of adversaries.

There is a certain type of man who charms you in this worldly life with his glib talk. He calls Allah to witness again and again that he cherishes good intentions in his heart, whereas, in fact, he is the deadliest opponent of the Truth.

And of mankind there is he whose speech may please you (O Muhammad), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents.

And of mankind there is he whoso conversation on the life of this world pleaseth thee (Muhammad), and he calleth Allah to witness as to that which is in his heart; yet he is the most rigid of opponents.

Among the people is he whose talk about worldly life impresses you, and he holds Allah witness to what is in his heart, though he is the staunchest of enemies.

There is he whose sayings pleases you in this worldly life and uses Allah as a witness for what is in his heart, but he is most stubborn in adversary.

And of the people is he whose speech pleases you in worldly life, and he calls Allah to witness as to what is in his heart, yet he is the fiercest of opponents.

There are some people whose words about this life may please you. They say that God knows what they have in their hearts. But, in fact, they are the most quarrelsome opponents.

And among men is he whose speech about the life of this world causes you to wonder, and he calls on Allah to witness as to what is in his heart, yet he is the most violent of adversaries.

Wamina a<b>l</b>nn<u>a</u>si man yuAAjibuka qawluhu fee al<u>h</u>ay<u>a</u>ti a<b>l</b>dduny<u>a</u> wayushhidu All<u>a</u>ha AAal<u>a</u> m<u>a</u> fee qalbihi wahuwa aladdu alkhi<u>sa</u>m<b>i</b>

There are some men whose views on the affairs of this life may please you. They even call on God to witness whatever is in their heart, yet they are the most contentious of quarrellers.

There is the type of man whose speech about this world's life May dazzle thee, and he calls Allah to witness about what is in his heart; yet is he the most contentious of enemies.

For when his back is turned he goes about spreading disorder in the land, destroying fields and flocks; but God does not love disorder.

And when he turns away, he creates turmoil in the earth and destroys crops and lives; and Allah is not pleased with turmoil.

and when he turns his back, he hastens about the earth, to do corruption there and to destroy the tillage and the stock; and God loves not corruption;

But whenever he prevails, he goes about the earth spreading corruption and destroying [man's] tilth and progeny: and God does not love corruption.

And when he turnoth away, he speedeth through the land that He may act corruptly therein and destroy the tilth and the stock. And Allah approveth not corruptness.

And when he turns away (from you "O Muhammad SAW "), his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief.

When he gains power, he strives to spread corruption on earth, destroying properties and lives. God does not like corruption.

When he gets power he directs all his efforts towards spreading mischief in the land, destroying harvests and killing the human race whereas Allah (Whom he makes his witness) does not like mischief.

And when he turns away (from you O Muhammad), his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief.

And when he turneth away (from thee) his effort in the land is to make mischief therein and to destroy the crops and the cattle; and Allah loveth not mischief.

If he were to wield authority, he would try to cause corruption in the land and to ruin the crop and the stock, and Allah does not like corruption.

No sooner does he leave than he hastens about the earth to corrupt there and destroy crops and cattle. Allah does not love corruption.

And when he goes away, he strives throughout the land to cause corruption therein and destroy crops and animals. And Allah does not like corruption.

As soon as they leave you, they quickly commit evil in the land, destroying the farms and people. God does not love evil.

And when he turns back, he runs along in the land that he may cause mischief in it and destroy the tilth and the stock, and Allah does not love mischief-making.

Wai<u>tha</u> tawall<u>a</u> saAA<u>a</u> fee alar<u>d</u>i liyufsida feeh<u>a</u> wayuhlika al<u>h</u>artha wa<b>al</b>nnasla wa<b>A</b>ll<u>a</u>hu l<u>a</u> yu<u>h</u>ibbu alfas<u>a</u>d<b>a</b>

When he turns away, he sets out to spread corruption in the land, destroying crops and cattle. God does not love corruption.

When he turns his back, His aim everywhere is to spread mischief through the earth and destroy crops and cattle. But Allah loveth not mischief.

Whenever he is told: "Obey God," his arrogance leads him to more sin; and sufficient for him shall be Hell: How evil a place of wide expanse!

And when it is said to him, “Fear Allah”, he becomes more resolute in committing sin – therefore hell is sufficient for such; and that is indeed, a very wretched resting place.

and when it is said to him, 'Fear God', vainglory seizes him in his sin. So Gehenna shall be enough for him -- how evil a cradling!

And whenever he is told, "Be conscious of God," his false pride drives him into sin: wherefore hell will be his allotted portion-and how vile a resting-place!

And when it said unto him: fear Allah, arrogance taketh him to sin. Enough for him is Hell: surely an ill resort!

And when it is said to him, "Fear Allah", he is led by arrogance to (more) crime. So enough for him is Hell, and worst indeed is that place to rest!

And when he is told, “Beware of God,” his pride leads him to more sin. Hell is enough for him—a dreadful abode.

And when it is said to him, "Fear Allah," vanity seizes him and makes him adhere to the sin. Hell is the proper place for such a person and it is a very bad dwelling indeed.

And when it is said to him, "Fear Allah", he is led by arrogance to (more) crime. So enough for him is Hell, and worst indeed is that place to rest!

And when it is said unto him: Be careful of thy duty to Allah, pride taketh him to sin. Hell will settle his account, an evil resting-place.

And when he is told, ‘Be wary of Allah,’ conceit seizes him sinfully; so let hell suffice him, and it is surely an evil resting place!

When it is said to him: 'Fear Allah' egotism takes him in his sin. Gehenna (Hell) shall be enough for him. How evil a cradling!

And when it is said to him, "Fear Allah," pride in the sin takes hold of him. Sufficient for him is Hellfire, and how wretched is the resting place.

When they are asked to have fear of God, sinful pride prevents them from paying heed to such advice. It is enough for them to have hell as a terrible dwelling place.

And when it is said to him, guard against (the punishment of) Allah; pride carries him off to sin, therefore hell is sufficient for him; and certainly it is an evil resting place.

Wai<u>tha</u> qeela lahu ittaqi All<u>a</u>ha akha<u>th</u>athu alAAizzatu bi<b>a</b>lithmi fa<u>h</u>asbuhu jahannamu walabisa almih<u>a</u>d<b>u</b>

When he is told, "Have fear of God," he is seized by pride which drives him to wrongdoing. Hell shall be enough for him. A dreadful resting place.

When it is said to him, "Fear Allah", He is led by arrogance to (more) crime. Enough for him is Hell;-An evil bed indeed (To lie on)!

And there is a man who is willing to sell even his soul to win the favour of God; and God is compassionate to His creatures.

And among men is one who sells himself to seek the pleasure of Allah; and Allah is Most Compassionate towards the bondmen.

But other men there are that sell themselves desiring God's good pleasure; and God is gentle with His servants.

But there is [also] a kind of man who would willingly sell his own self in order to please God: and God is most compassionate towards His servants.

And of mankind is he who selleth his life even, seeking the pleasure of Allah; and Allah is Tender unto His bond men

And of mankind is he who would sell himself, seeking the Pleasure of Allah. And Allah is full of Kindness to (His) slaves.

And among the people is he who sells himself seeking God’s approval. God is kind towards the servants.

On the other side, there is another type of man who devotes his whole life to please Allah, and Allah is gracious to such of His servants.

And of mankind is he who would sell himself, seeking the pleasure of Allah. And Allah is full of kindness to (His) servants.

And of mankind is he who would sell himself, seeking the pleasure of Allah; and Allah hath compassion on (His) bondmen.

And among the people is he who sells his soul seeking the pleasure of Allah, and Allah is most kind to [His] servants.

But there are among people he who would give away his life desiring the Pleasure of Allah. Allah is Gentle to His worshipers.

And of the people is he who sells himself, seeking means to the approval of Allah. And Allah is kind to [His] servants.

There are those among people who give their lives to seek God's pleasure. God is Affectionate to His servants.

And among men is he who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants.

Wamina a<b>l</b>nn<u>a</u>si man yashree nafsahu ibtigh<u>a</u>a mar<u>da</u>ti All<u>a</u>hi wa<b>A</b>ll<u>a</u>hu raoofun bi<b>a</b>lAAib<u>a</u>d<b>i</b>

But there are others who would dedicate themselves to seeking the pleasure of God. God is compassionate to His servants.

And there is the type of man who gives his life to earn the pleasure of Allah: And Allah is full of kindness to (His) devotees.

O believers, come to full submission to God. Do not follow in the footsteps of Satan your acknowledged foe.

O People who Believe! Enter Islam in full – and do not follow the footsteps of the devil; indeed he is your open enemy.

O believers, enter the peace, all of you, and follow not the steps of Satan; he is a manifest foe to you.

O you who have attained to faith! Surrender yourselves wholly unto God, and follow not Satan's footsteps, for, verily, he is your open foe.

O Ye who believe! enter into Islam wholly, and follow not the foot steps of the Satan, verily he is unto you an enemy manifest.

O you who believe! Enter perfectly in Islam (by obeying all the rules and regulations of the Islamic religion) and follow not the footsteps of Shaitan (Satan). Verily! He is to you a plain enemy.

O you who believe! Enter into submission, wholeheartedly, and do not follow the footsteps of Satan; he is to you an outright enemy.

O Believers, enter completely into Islam and do not follow in" the footsteps of Satan, for he is your avowed enemy.

O you who believe! Enter Silm perfectly, and follow not the footsteps of Shaytan (Satan). Verily, he is to you a plain enemy.

O ye who believe! Come, all of you, into submission (unto Him); and follow not the footsteps of the devil. Lo! he is an open enemy for you.

O you who have faith! Enter into submission, all together, and do not follow in Satan’s steps; he is indeed your manifest enemy.

Believers, all of you, enter the peace and do not follow in satan's footsteps; he is a clear enemy to you.

O you who have believed, enter into Islam completely [and perfectly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.

Believers, submit yourselves to the will of God as a whole. Do not follow the footsteps of Satan; he is your sworn enemy.

O you who believe! enter into submission one and all and do not follow the footsteps of Shaitan; surely he is your open enemy.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo odkhuloo fee a<b>l</b>ssilmi k<u>a</u>ffatan wal<u>a</u> tattabiAAoo khu<u>t</u>uw<u>a</u>ti a<b>l</b>shshay<u>ta</u>ni innahu lakum AAaduwwun mubeen<b>un</b>

Believers, surrender yourselves totally to God, and do not follow in the footsteps of Satan; surely, he is your sworn enemy.

O ye who believe! Enter into Islam whole-heartedly; and follow not the footsteps of the evil one; for he is to you an avowed enemy.

If you falter even after Our signs have reached you, then do not forget that God is all-powerful and all-wise.

And if you renege, even after the clear commands have come to you, then know well that Allah is Almighty, Wise.

But if you slip, after the clear signs have come to you, know then that God is All-mighty, All-wise.

And if you should stumble after all evidence of the truth has come unto you, then know that, verily, God is almighty, wise.

Wherefore if ye slip after that which hath come unto you of the evidence then - know that Allah is Mighty, Wise.

Then if you slide back after the clear signs (Prophet Muhammad SAW and this Quran, and Islam) have come to you, then know that Allah is All-Mighty, All-Wise.

But if you slip after the proofs have come to you, know that God is Powerful and Wise.

If you lapse back after receiving the clear teachings that have come to you, know it well that Allah is All-Powerful, All-Wise.

Then if you slide back after the clear signs (Prophet Muhammad, and this Qur'an and Islam) have come to you, then know that Allah is All-Mighty, All-Wise.

And if ye slide back after the clear proofs have come unto you, then know that Allah is Mighty, Wise.

And should you stumble after the manifest proofs that have come to you, know that Allah is all-mighty, all-wise.

If you lapse back after the clear verses that have come to you, know that Allah is the Almighty, the Wise.

But if you deviate after clear proofs have come to you, then know that Allah is Exalted in Might and Wise.

If you are seduced after you have received the authoritative guidance, know that God is Majestic and Wise.

But if you slip after clear arguments have come to you, then know that Allah is Mighty, Wise.

Fain zalaltum min baAAdi m<u>a</u> j<u>a</u>atkumu albayyin<u>a</u>tu fa<b>i</b>AAlamoo anna All<u>a</u>ha AAazeezun <u>h</u>akeem<b>un</b>

But if you lapse after the clear signs that have come to you, then know that God is mighty and wise.

If ye backslide after the clear (Signs) have come to you, then know that Allah is Exalted in Power, Wise.

Are they waiting for God to appear in the balconies of clouds with a host of angels, and the matter to be settled? But all things rest with God in the end.

What are they waiting for, except that Allah’s punishment should come through stretched clouds and the angels descend and the matter be finished? And all matters are directed only towards Allah.

What do they look for, but that God shall come to them in the cloud -- shadows, and the angels? The matter is determined, and unto God all matters are returned.

Are these people waiting, perchance, for God to reveal Himself unto them in the shadows of the clouds, together with the angels - although [by then] all will have been decided, and unto God all things will have been brought back?

Await they only that Allah shall come unto them in the shadows of the Clouds, and also the angels, and the affair is decreed! And unto Allah are all affairs returned.

Do they then wait for anything other than that Allah should come to them in the shadows of the clouds and the angels? (Then) the case would be already judged. And to Allah return all matters (for decision).

Are they waiting for God Himself to come to them in the shadows of the clouds, together with the angels, and thus the matter is settled? All things are returned to God.

(If people do not follow the right way even after receiving such clear admonitions), do they await that Allah Himself should come down to them in the canopies of clouds with a retinue of angels, and seal their doom Ultimately every thing shall be presented before Allah (for judgement).

Do they then wait for anything other than that Allah should come to them over the shadows of the clouds and the angels (Then) the case would be already judged. And to Allah return all matters (for decision).

Wait they for naught else than that Allah should come unto them in the shadows of the clouds with the angels? Then the case would be already judged. All cases go back to Allah (for judgment).

Do they await anything but that Allah [’s command] should come to them in the shades of the clouds, with the angels, and the matter be decided [once for all]? To Allah all matters are returned.

Are they waiting for Allah to come to them in the shadows of the clouds with the angels! Their matter will have been settled then. To Allah shall all things return.

Do they await but that Allah should come to them in covers of clouds and the angels [as well] and the matter is [then] decided? And to Allah [all] matters are returned.

Have they decided not to believe until God comes down in a shadow of clouds with the angels so that then the matter is settled? To God do all matters return.

They do not wait aught but that Allah should come to them in the shadows of the clouds along with the angels, and the matter has (already) been decided; and (all) matters are returned to Allah.

Hal yan<i><u>th</u></i>uroona ill<u>a</u> an yatiyahumu All<u>a</u>hu fee <i><u>th</u></i>ulalin mina algham<u>a</u>mi wa<b>a</b>lmal<u>a</u>ikatu waqu<u>d</u>iya alamru wail<u>a</u> All<u>a</u>hi turjaAAu alomoor<b>u</b>

Are they only waiting for God as well as the angels to come down to them under canopies of clouds, so that the matter will be settled? All things return to God.

Will they wait until Allah comes to them in canopies of clouds, with angels (in His train) and the question is (thus) settled? but to Allah do all questions go back (for decision).

Ask the children of Israel how many a clear sign We had given them. But if one changes the favour of God after having received it, then remember, God is severe in revenge.

Ask the Descendants of Israel how many clear signs We gave them; and whoever alters Allah’s favour which came to him, then indeed Allah’s punishment is severe.

Ask the Children of Israel how many a clear sign We gave them. Whoso changes God's blessing after it has come to him, God is terrible in retribution.

Ask the children of Israel how many a clear message We have given them! And if one alters God's blessed message after it has reached him - verily, God is severe in retribution!

Ask thou the Children of Isra'il, how many a manifest sign We brought unto them. And whosoever altereth the favour of Allah after it hath come unto him, then verily Allah is severe in Chastising.

Ask the Children of Israel how many clear Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) We gave them. And whoever changes Allah's Favour after it had come to him, [e.g. renounces the Religion of Allah (Islam) and accepts Kufr (disbelief),] then surely, Allah is Severe in punishment.

Ask the Children of Israel how many clear signs We have given them. Whoever alters the blessing of God after it has come to him—God is severe in retribution.

Ask the children of Israel how many a clear sign We have shown to them: (also ask them) what a severe chastisement Allah inflicts on the community that, after receiving Allah's favour exchanges it (for wretchdness).

Ask the Children of Israel how many clear Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) We gave them. And whoever changes Allah's favor after it has come to him, [e.g., renounces the religion of Allah (Islam) and accepts Kufr (disbelief)] then surely, Allah is severe in punishment.

Ask of the Children of Israel how many a clear revelation We gave them! He who altereth the grace of Allah after it hath come unto him (for him), lo! Allah is severe in punishment.

Ask the Children of Israel how many a manifest sign We had given them. Whoever changes Allah’s blessing after it has come to him, indeed Allah is severe in retribution.

Ask the Children of Israel how many clear signs We have given them. Whoever changes the Favor of Allah after it has come to him, Allah is Firm in inflicting the punishment.

Ask the Children of Israel how many a sign of evidence We have given them. And whoever exchanges the favor of Allah [for disbelief] after it has come to him - then indeed, Allah is severe in penalty.

(Muhammad), ask the children of Israel about how many visible miracles We had shown them. God is certainly stern in His retribution to those who change the bounty of God (His revelation), after having received His guidance.

Ask the Israelites how many a clear sign have We given them; and whoever changes the favor of Allah after it has come to him, then surely Allah is severe in requiting (evil).

Sal banee isr<u>a</u>eela kam <u>a</u>tayn<u>a</u>hum min <u>a</u>yatin bayyinatin waman yubaddil niAAmata All<u>a</u>hi min baAAdi m<u>a</u> j<u>a</u>athu fainna All<u>a</u>ha shadeedu alAAiq<u>a</u>b<b>i</b>

Ask the Children of Israel how many clear signs We have given them. Anyone who changes God's blessing once it has come to him will find God is stern in punishment.

Ask the Children of Israel how many clear (Signs) We have sent them. But if any one, after Allah's favour has come to him, substitutes (something else), Allah is strict in punishment.

Enamoured are the unbelievers of the life of this world, and scoff at the faithful. But those who keep from evil and follow the straight path will have a higher place than they on the Day of Reckoning; for God gives in measure without number whomsoever He will.

The life of this world is made to appear beautiful in the sight of the disbelievers, and they make fun of the believers; and the pious will be above them on the Day of Resurrection; and Allah may give to whomever He wills, without account.

Decked out fair to the unbelievers is the present life, and they deride the believers; but those who were godfearing shall be above them on the Resurrection Day; and God provides whomsoever He will without reckoning.

Unto those who are bent on denying the truth the life of this world [alone] seems goodly; hence, they scoff at those who have attained to faith: but they who are conscious of God shall be above them on Resurrection Day. And God grants sustenance unto whom He wills, beyond all reckoning.

Fair-seeming is made the life of the world unto those who disbelieve, and they scoff at those who believe, whereas those who fear God shall be above them on the Day of Resurrection. And Allah provideth whomsoever He listeth without reckoning.

Beautified is the life of this world for those who disbelieve, and they mock at those who believe. But those who obey Allah's Orders and keep away from what He has forbidden, will be above them on the Day of Resurrection. And Allah gives (of His Bounty, Blessings, Favours, Honours, etc. on the Day of Resurrection) to whom He wills without limit.

Beautified is the life of this world for those who disbelieve, and they ridicule those who believe. But the righteous will be above them on the Day of Resurrection. God provides to whomever He wills without measure.

This worldly life has been made very charming and alluring for those who have adopted the way of disbelief. So they mock at those who have adopted the way of belief, but (they forget that) the pious people will rank above them on the Day of Resurrection. As to the wordly provisions, Allah has full authority and power to bestow these without measure on anyone He wills.

Beautified is the life of this world for those who disbelieve, and they mock at those who believe. But those who have Taqwa, will be above them on the Day of Resurrection. And Allah gives (of His bounty, blessings, favors, and honors on the Day of Resurrection) to whom He wills without limit.

Beautified is the life of the world for those who disbelieve; they make a jest of the believers. But those who keep their duty to Allah will be above them on the Day of Resurrection. Allah giveth without stint to whom He will.

Worldly life has been glamorized for the faithless, and they ridicule the faithful. But those who are Godwary shall be above them on the Day of Resurrection, and Allah provides for whomever He wishes without any reckoning.

For those who disbelieve, the worldly life is decked with all manner of decorations. They scoff at those who believe, but the cautious shall be above them on the Day of Resurrection. Allah gives without count to whom He will.

Beautified for those who disbelieve is the life of this world, and they ridicule those who believe. But those who fear Allah are above them on the Day of Resurrection. And Allah gives provision to whom He wills without account.

The worldly life is made to seem attractive to the disbelievers who scoff at the faithful, but the pious, in the life hereafter, will have a position far above them. God grants sustenance (without account) to anyone He wants.

The life of this world is made to seem fair to those who disbelieve, and they mock those who believe, and those who guard (against evil) shall be above them on the day of resurrection; and Allah gives means of subsistence to whom he pleases without measure.

Zuyyina lilla<u>th</u>eena kafaroo al<u>h</u>ay<u>a</u>tu a<b>l</b>dduny<u>a</u> wayaskharoona mina alla<u>th</u>eena <u>a</u>manoo wa<b>a</b>lla<u>th</u>eena ittaqaw fawqahum yawma alqiy<u>a</u>mati wa<b>A</b>ll<u>a</u>hu yarzuqu man yash<u>a</u>o bighayri <u>h</u>is<u>a</u>b<b>in</b>

The life of this world is made to appear attractive for those who deny the truth and they scoff at those who believe. But those who fear God shall be above them on the Day of Resurrection: God bestows His bounties on whoever He pleases without stinting.

The life of this world is alluring to those who reject faith, and they scoff at those who believe. But the righteous will be above them on the Day of Resurrection; for Allah bestows His abundance without measure on whom He will.

Men belonged to a single community, and God sent them messengers to give them happy tidings and warnings, and sent the Book with them containing the truth to judge between them in matters of dispute; but only those who received it differed after receiving clear proofs, on account of waywardness (and jealousies) among them. Then God by His dispensation showed those who believed the way to the truth about which they were differing; for God shows whom He please the path that is straight.

Mankind was on one religion; so Allah sent Prophets giving glad tidings and warnings – and with them sent down the true Book to judge between mankind on their differences; and only those to whom it was given created disputes regarding the Book, after clear commands had come to them, due to hostility of one another; so Allah, by His command, made the truth clear to the believers, concerning their disputes; and Allah may guide whomever He wills to the Straight Path.

The people were one nation; then God sent forth the Prophets, good tidings to bear and warning, and He sent down with them the Book with the truth, that He might decide between the people touching their differences; and only those who had been given it were at variance upon it, after the clear signs had come to them, being insolent one to another; then God guided those who believed to the truth, touching which they were at variance, by His leave; and God guides whomsoever He will to a straight path.

ALL MANKIND were once one single community; [then they began to differ -] whereupon God raised up the prophets as heralds of glad tidings and as warners, and through them bestowed revelation from on high, setting forth the truth, so that it might decide between people with regard to all on which they had come to hold divergent views. Yet none other than the selfsame people who had been granted this [revelation] began, out of mutual jealousy, to disagree about its meaning after all evidence of the truth had come unto them. But God guided the believers unto the truth about which, by His leave, they had disagreed: for God guides onto a straight way him that wills [to be guided].

Mankind was one community; thereafter Allah raised prophets as bearers of glad tidings and warners, as He sent down the Book With truth that He may judge between mankind in that wherein they disputed. And none differed therein save those unto whom it was vouchsafed after the evidences had come to them, out of spite among themselves; then Allah guided those who believed unto the truth of that regarding which they differed, by His leave. Allah guideth whomsoever He listeth unto a path straight.

Mankind were one community and Allah sent Prophets with glad tidings and warnings, and with them He sent the Scripture in truth to judge between people in matters wherein they differed. And only those to whom (the Scripture) was given differed concerning it after clear proofs had come unto them through hatred, one to another. Then Allah by His Leave guided those who believed to the truth of that wherein they differed. And Allah guides whom He wills to a Straight Path.

Humanity used to be one community; then God sent the prophets, bringing good news and giving warnings. And He sent down with them the Scripture, with the truth, to judge between people regarding their differences. But none differed over it except those who were given it—after the proofs had come to them—out of mutual envy between them. Then God guided those who believed to the truth they had disputed, in accordance with His will. God guides whom He wills to a straight path.

In the beginning all the people followed the same way. (Afterwards there came a change and differences arose). Then Allah sent Prophets to give good tidings to those who followed the Right Way and warnings to those who swerved from it. And He sent down with them the Book based on the Truth so that it should judge between the people concerning their differences. (Differences arose not because people were not given the knowledge of the Truth in the beginning, nay), differences arose between those very people who had been given clear teachings, and (for no other reasons than that) they wanted to tyrannize over one another. So Allah, by His leave, guided those who believed in the Prophets to the Truth about which they had differed; AIIah guides whomever He pleases to the Right Way.

Mankind was one community and Allah sent Prophets with glad tidings and warnings, and with them He sent down the Scripture in truth to judge between people in matters wherein they differed. And only those to whom (the Scripture) was given differed concerning it, after clear proofs had come unto them, through hatred, one to another. Then Allah by His leave guided those who believed to the truth of that wherein they differed. And Allah guides whom He wills to the straight path.

Mankind were one community, and Allah sent (unto them) prophets as bearers of good tidings and as warners, and revealed therewith the Scripture with the truth that it might judge between mankind concerning that wherein they differed. And only those unto whom (the Scripture) was given differed concerning it, after clear proofs had come unto them, through hatred one of another. And Allah by His Will guided those who believe unto the truth of that concerning which they differed. Allah guideth whom He will unto a straight path.

Mankind were a single community; then Allah sent the prophets as bearers of good news and warners, and He sent down with them the Book with the truth, that it may judge between the people concerning that about which they differed, and none differed in it except those who had been given it, after the manifest proofs had come to them, out of envy among themselves. Then Allah guided those who had faith to the truth of what they differed in, by His will, and Allah guides whomever He wishes to a straight path.

The people were one nation. Then Allah sent forth Prophets to give them glad tidings and to warn them; and with them He sent down the Book with the truth, that He might rule between the people in that which they differ. Only those to whom it had been given differed about it after the clear verses had come to them, transgressing between themselves. Then Allah guided those who believed concerning that which they were at variance in the truth, by His permission. Allah guides whom He will to the Straight Path.

Mankind was [of] one religion [before their deviation]; then Allah sent the prophets as bringers of good tidings and warners and sent down with them the Scripture in truth to judge between the people concerning that in which they differed. And none differed over the Scripture except those who were given it - after the clear proofs came to them - out of jealous animosity among themselves. And Allah guided those who believed to the truth concerning that over which they had differed, by His permission. And Allah guides whom He wills to a straight path.

At one time all people were only one nation. God sent Prophets with glad news and warnings. He sent the Book with them for a genuine purpose to provide the people with the ruling about disputed matters among them. No one disputed this matter except those who had already received evidence before. Their dispute was only because of their own hostility. To deal with this dispute, God, through His will, sent guidance to the believers. God guides to the right path whomever He wants.

(All) people are a single nation; so Allah raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between people in that in which they differed; and none but the very people who were given it differed about it after clear arguments had come to them, revolting among themselves; so Allah has guided by His will those who believe to the truth about which they differed and Allah guides whom He pleases to the right path.

K<u>a</u>na a<b>l</b>nn<u>a</u>su ommatan w<u>ah</u>idatan fabaAAatha All<u>a</u>hu a<b>l</b>nnabiyyeena mubashshireena wamun<u>th</u>ireena waanzala maAAahumu alkit<u>a</u>ba bi<b>a</b>l<u>h</u>aqqi liya<u>h</u>kuma bayna a<b>l</b>nn<u>a</u>si feem<u>a</u> ikhtalafoo feehi wam<u>a</u> ikhtalafa feehi ill<u>a</u> alla<u>th</u>eena ootoohu min baAAdi m<u>a</u> j<u>a</u>athumu albayyin<u>a</u>tu baghyan baynahum fahad<u>a</u> All<u>a</u>hu alla<u>th</u>eena <u>a</u>manoo lim<u>a</u> ikhtalafoo feehi mina al<u>h</u>aqqi bii<u>th</u>nihi wa<b>A</b>ll<u>a</u>hu yahdee man yash<u>a</u>o il<u>a</u> <u>s</u>ir<u>at</u>in mustaqeem<b>in</b>

Mankind was once a single community, [but then people developed differences], so God sent prophets to them as bearers of good tidings and warning, and sent down with them the Book containing the truth, so that He might judge between their disputes. It was only those to whom it [the scripture] was given who disagreed about it after clear signs had come to them, because of rivalry between them. God by His will guided the believers to the truth about which the others had disputed. God guides whom He will to a straight path.

Mankind was one single nation, and Allah sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish contumacy. Allah by His Grace Guided the believers to the Truth, concerning that wherein they differed. For Allah guided whom He will to a path that is straight.

Do you think you will find your way to Paradise even though you have not known what the others before you have gone through? They had suffered affliction and loss, and were shaken and tossed about so that even the Apostle had to cry out with his followers: "When will the help of God arrive?" Remember, the help of God is ever at hand.

Are you under the illusion that you will enter Paradise whereas the suffering, which came to those before you, has not yet come to you? Hardship and adversity befell them and they were shaken, to the extent that the Noble Messenger and the believers along with him said, “When will the help of Allah come?”; pay heed! Allah’s help is surely near.

Or did you suppose you should enter Paradise without there had come upon you the like of those who passed away before you? They were afflicted by misery and hardship and were so convulsed, that the Messenger and those who believed with him said, 'When comes God's help?' Ah, but surely God's help is nigh.

[But] do you think that you could enter para-dise without having suffered like those [believers] who passed away before you? Misfortune and hardship befell them, and so shaken were they that the apostle, and the believers with him, would exclaim, "When will God's succour come?" Oh, verily, God's succour is [always] near!

Deem ye that ye will enter the Garden while ye hath not come upon you the like of that which came upon those who have passed away before you There touched them adversity and distress, and shaken were they, until the apostle and those who believed with him said; when cometh the succour of Allah! Lo! verily Allah's succour is nigh.

Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, "When (will come) the Help of Allah?" Yes! Certainly, the Help of Allah is near!

Or do you expect to enter Paradise before the example of those who came before you had reached you? Adversity and hardship had afflicted them, and they were so shaken up, that the Messenger and those who believed with him said, “When is God’s victory?” Indeed, God’s victory is near.

Do you think that you will enter Paradise without undergoing such trials as were experienced by the believers before you? They met with adversity and affliction and were so shaken by trials that the Prophet of the time and his followers cried out: "When will Allah's help come"? (Then they were comforted with the good tidings): "Yes, Allah's help is near."

Or think you that you will enter Paradise without such (trials) as came to those who passed away before you They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, "When (will come) the help of Allah" Yes! Certainly, the help of Allah is near!

Or think ye that ye will enter paradise while yet there hath not come unto you the like of (that which came to) those who passed away before you? Affliction and adversity befell them, they were shaken as with earthquake, till the messenger (of Allah) and those who believed along with him said: When cometh Allah's help? Now surely Allah's help is nigh.

Do you suppose that you will enter paradise though there has not yet come to you the like of [what befell] those who went before you? Stress and distress befell them and they were convulsed until the apostle and the faithful who were with him said, ‘When will Allah’s help [come]?’ Behold! Allah’s help is indeed near!

Or did you suppose that you would go to Paradise untouched by that endured by those before you! Affliction and adversity befell them; and they were shaken until the Messenger, and those who believed with him, said: 'When will the victory of Allah come' Is it not so that the victory of Allah is near.

Or do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you? They were touched by poverty and hardship and were shaken until [even their] messenger and those who believed with him said, "When is the help of Allah?" Unquestionably, the help of Allah is near.

Would you think that you could go to Paradise without experiencing the kind of suffering others have experienced before you? Distress and afflictions battered them until the Messenger and the believers said, "When will God send help?" Certainly God's help is near.

Or do you think that you would enter the garden while yet the state of those who have passed away before you has not come upon you; distress and affliction befell them and they were shaken violently, so that the Apostle and those who believed with him said: When will the help of Allah come? Now surely the help of Allah is nigh!

Am <u>h</u>asibtum an tadkhuloo aljannata walamm<u>a</u> yatikum mathalu alla<u>th</u>eena khalaw min qablikum massathumu albas<u>a</u>o wa<b>al</b><u>dd</u>arr<u>a</u>o wazulziloo <u>h</u>att<u>a</u> yaqoola a<b>l</b>rrasoolu wa<b>a</b>lla<u>th</u>eena <u>a</u>manoo maAAahu mat<u>a</u> na<u>s</u>ru All<u>a</u>hi al<u>a</u> inna na<u>s</u>ra All<u>a</u>hi qareeb<b>un</b>

Do you think that you will enter Paradise without having suffered like those who passed away before you? Affliction and hardship befell them and so shaken were they that the Messenger and the believers with him would exclaim, "When will God's help come?" Surely the help of God is near.

Or do ye think that ye shall enter the Garden (of bliss) without such (trials) as came to those who passed away before you? they encountered suffering and adversity, and were so shaken in spirit that even the Messenger and those of faith who were with him cried: "When (will come) the help of Allah?" Ah! Verily, the help of Allah is (always) near!

They ask you of what they should give in charity. Tell them: "What you can spare of your wealth as should benefit the parents, the relatives, the orphans, the needy, the wayfarers, for God is not unaware of the good deeds that you do."

They ask you what they should spend; say, “Whatever you spend for good, is for parents and near relatives and orphans and the needy and the traveller”; and whatever good you do, indeed Allah knows it.

They will question thee concerning what they should expend. Say: 'Whatsoever good you expend is for parents and kinsmen, orphans, the needy, and the traveller; and whatever good you may do, God has knowledge of it.'

THEY WILL ASK thee as to what they should spend on others. Say: "Whatever of your wealth you spend shall [first] be for your parents, and for the near of kin, and the orphans, and the needy, and the wayfarer; and whatever good you do, verily, God has full knowledge thereof."

They ask thee regarding whatsoever they shall expend. Say thou: whatsoever ye expend of wealth, let it be for the parents and kindred and orphans and the needy and the wayfarer and whatever good ye do, verily Allah is the Knower thereof.

They ask you (O Muhammad SAW) what they should spend. Say: Whatever you spend of good must be for parents and kindred and orphans and Al-Masakin (the poor) and the wayfarers, and whatever you do of good deeds, truly, Allah knows it well.

They ask you what they should give. Say, “Whatever charity you give is for the parents, and the relatives, and the orphans, and the poor, and the wayfarer. Whatever good you do, God is aware of it.

The people ask, "What should we spend?" Tell them, "Whatever you spend, spend for your parents, your relatives, orphans, the needy and the wayfarer; and whatever good you do, Allah has knowledge of it.

They ask you (O Muhammad) what they should spend. Say: "Whatever you spend of good must be for parents and kindred and orphans and Al-Masakin (the poor) and the wayfarer, and whatever you do of good deeds, truly, Allah knows it well."

They ask thee, (O Muhammad), what they shall spend. Say: that which ye spend for good (must go) to parents and near kindred and orphans and the needy and the wayfarer. And whatsoever good ye do, lo! Allah is Aware of it.

They ask you as to what they should spend. Say, ‘Let whatever wealth you spend be for the parents, relatives, orphans, the needy, and the traveller.’ Allah indeed knows whatever good you do.

They will question you about what they should spend (in charity). Say: 'Whatever good you spend is for (your) parents, kinsmen, orphans, the needy, and the destitute traveler. Allah is Aware of whatever good you do'

They ask you, [O Muhammad], what they should spend. Say, "Whatever you spend of good is [to be] for parents and relatives and orphans and the needy and the traveler. And whatever you do of good - indeed, Allah is Knowing of it."

They ask you what to spend for the cause of God. (Muhammad) tell them that whatever you spend, give it to your parents, the orphans, the destitute, and those who may be in urgent need of money whilst on a journey. Whatever good you do, God certainly is Aware of it.

They ask you as to what they should spend. Say: Whatever wealth you spend, it is for the parents and the near of kin and the orphans and the needy and the wayfarer, and whatever good you do, Allah surely knows it.

Yasaloonaka m<u>atha</u> yunfiqoona qul m<u>a</u> anfaqtum min khayrin falilw<u>a</u>lidayni wa<b>a</b>laqrabeena wa<b>a</b>lyat<u>a</u>m<u>a</u> wa<b>a</b>lmas<u>a</u>keeni wa<b>i</b>bni a<b>l</b>ssabeeli wam<u>a</u> tafAAaloo min khayrin fainna All<u>a</u>ha bihi AAaleem<b>un</b>

They will ask you what they should spend on others. Say, "Whatever you give should be for parents, close relatives, orphans, the needy, and travellers. God is well aware of whatever good you do."

They ask thee what they should spend (In charity). Say: Whatever ye spend that is good, is for parents and kindred and orphans and those in want and for wayfarers. And whatever ye do that is good, -Allah knoweth it well.

Enjoined on you is fighting, and this you abhor. You may dislike a thing yet it may be good for you; or a thing may haply please you but may be bad for you. Only God has knowledge, and you do not know.

Fighting in Allah's cause is ordained for you, whereas it is disliked by you; and it is possible that you hate a thing which is better for you; and it is possible that you like a thing which is bad for you; and Allah knows, and you do not know.

Prescribed for you is fighting, though it be hateful to you. Yet it may happen that you will hate a thing which is better for you; and it may happen that you will love a thing which is worse for you; God knows, and you know not.

FIGHTING is ordained for you, even though it be hateful to you; but it may well be that you hate a thing the while it is good for you, and it may well be that you love a thing the while it is bad for you: and God knows, whereas you do not know.

Prescribed unto you is fighting, albeit it is abhorrent unto you. Belike ye abhor at thing whereas it is good for you, and belike ye desire a thing whereas it Is bad for you. And Allah knowcth and ye know not.

Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.

Fighting is ordained for you, even though you dislike it. But it may be that you dislike something while it is good for you, and it may be that you like something while it is bad for you. God knows, and you do not know.

You have been enjoined to go to war, and you dislike it; it may be that you dislike a thing and the same is good for you, and you love a thing and the same is bad for you: Allah knows but you do not.

Fighting is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.

Warfare is ordained for you, though it is hateful unto you; but it may happen that ye hate a thing which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not.

Warfare has been prescribed for you, though it is repulsive to you. Yet it may be that you dislike something, which is good for you, and it may be that you love something, which is bad for you, and Allah knows and you do not know.

(Offensive) fighting is obligatory for you, though it is hateful to you. But you may hate a thing although it is good for you, and may love a thing although it is evil for you. Allah knows, and you do not.

Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not.

Fighting is made mandatory for you, but you dislike it. You may not like something which, in fact, is for your good and something that you may love, in fact, may be evil. God knows, but you do not know.

Fighting is enjoined on you, and it is an object of dislike to you; and it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you, and Allah knows, while you do not know.

Kutiba AAalaykumu alqit<u>a</u>lu wahuwa kurhun lakum waAAas<u>a</u> an takrahoo shayan wahuwa khayrun lakum waAAas<u>a</u> an tu<u>h</u>ibboo shayan wahuwa sharrun lakum wa<b>A</b>ll<u>a</u>hu yaAAlamu waantum l<u>a</u> taAAlamoon<b>a</b>

Fighting [in defence] is ordained for you, abhorrent as it may be to you. You may dislike something although it is good for you, or like something although it is bad for you: God knows but you do not.

Fighting is prescribed for you, and ye dislike it. But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But Allah knoweth, and ye know not.

They ask you of war in the holy month. Tell them: "To fight in that month is a great sin. But a greater sin in the eyes of God is to hinder people from the way of God, and not to believe in Him, and to bar access to the Holy Mosque and turn people out of its precincts; and oppression is worse than killing. They will always seek war against you till they turn you away from your faith, if they can. But those of you who turn back on their faith and die disbelieving will have wasted their deeds in this world and the next. They are inmates of Hell, and shall there abide for ever.

They ask you the decree regarding fighting in the sacred month; say (O dear Prophet Mohammed – peace and blessings be upon him), “Fighting in it is a great sin; and to prevent from the way of Allah, and not to believe in Him and to prevent (people) from the Sacred Mosque and to expel its residents – these are greater sins before Allah"; and the turmoil they cause is worse than killing; and they will keep fighting you till they turn you away from your religion, if they can; and whoever among you turns renegade and dies as a disbeliever, then their deeds are wasted in this world and in the Hereafter; and they are the people of hell; they will remain in it forever.

They will question thee concerning the holy month, and fighting in it. Say: 'Fighting in it is a heinous thing, but to bar from God's way, and disbelief in Him, and the Holy Mosque, and to expel its people from it -- that is more heinous in God's sight; and persecution is more heinous than slaying.' They will not cease to fight with you, till they turn you from your religion, if they are able; and whosoever of you turns from his religion, and dies disbelieving -- their works have failed in this world and the next; those are the inhabitants of the Fire; therein they shall dwell forever.

They will ask thee about fighting in the sacred month. Say: "Fighting in it is an awesome thing (grave transgression); but turning men away from the path of God and denying Him, and [turning them away from] the Inviolable House of Worship and expelling its people there from - [all this] is yet more awesome (greater transgression) in the sight of God, since oppression is more awesome (greater transgression) than killing." [Your enemies] will not cease to fight against you till they have turned you away from your faith, if they can. But if any of you should turn away from his faith and die as a denier of the truth - these it is whose works will go for nought in this world and in the life to come; and these it is who are destined for the fire, therein to abide.

They ask thee of the sacred month, of fighting therein. Say thou; fighting therein is grievous; and hindering people from the way of Allah and unbelief in Him and in the sanctity of the Sacred Mosque and driving out its dwellers therefrom are more grievous with Allah, and such temptation is far more grievous than that slaughter. And they will not cease fighting you so that they might make you apostatize from your religion, if they can. And whosoever of you apostatizeth from his faith and dieth an Infidel, then these it is whose works shall be of none effect in this world and the Hereafter, and they shall be the fellows of the Fire; therein they shall be abiders.

They ask you concerning fighting in the Sacred Months (i.e. 1st, 7th, 11th and 12th months of the Islamic calendar). Say, "Fighting therein is a great (transgression) but a greater (transgression) with Allah is to prevent mankind from following the Way of Allah, to disbelieve in Him, to prevent access to Al-Masjid-al-Haram (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing. And they will never cease fighting you until they turn you back from your religion (Islamic Monotheism) if they can. And whosoever of you turns back from his religion and dies as a disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever.

They ask you about fighting during the Holy Month. Say, “Fighting during it is deplorable; but to bar others from God’s path, and to disbelieve in Him, and to prevent access to the Holy Mosque, and to expel its people from it, are more deplorable with God. And persecution is more serious than killing. They will not cease to fight you until they turn you back from your religion, if they can. Whoever among you turns back from his religion, and dies a disbeliever—those are they whose works will come to nothing, in this life, and in the Hereafter. Those are the inmates of the Fire, abiding in it forever.

They ask you (O Muhammad) concerning warfare in the prohibited month. Say, "Fighting is a heinous offence in this month, but in the sight of Allah it is far worse to hinder people from the Way of Allah and to deny Him and to prevent His worshippers from visiting the Masjidal-Haram, and to expel the dwellers of the sacred place from it; and persecution is far worse than bloodshed. As for them, they will go on fighting with you till they succeed in turning you away from your Faith, if they can. But (note it well that) whosoever renounces his Faith and dies a renegade, all his works shall be fruitless both in this world and in the Hereafter. All such people deserve the Fire and shall abide in Hell for ever.

They ask you concerning fighting in the Sacred Months. Say, "Fighting therein is a great (transgression) but a greater (transgression) with Allah is to prevent mankind from following the way of Allah, to disbelieve in Him, to prevent access to Al-Masjid Al-Haram (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing." And they will never cease fighting you until they turn you back from your religion (Islamic Monotheism) if they can. And whosoever of you turns back from his religion and dies as a disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever.

They question thee (O Muhammad) with regard to warfare in the sacred month. Say: Warfare therein is a great (transgression), but to turn (men) from the way of Allah, and to disbelieve in Him and in the Inviolable Place of Worship, and to expel His people thence, is a greater with Allah; for persecution is worse than killing. And they will not cease from fighting against you till they have made you renegades from your religion, if they can. And whoso becometh a renegade and dieth in his disbelief: such are they whose works have fallen both in the world and the Hereafter. Such are rightful owners of the Fire: they will abide therein.

They ask you concerning warfare in the holy month. Say, ‘It is an outrageous thing to fight in it, but to keep [people] from Allah’s way, and to be unfaithful to Him, and [to keep people from] the Holy Mosque, and to expel its people from it are more outrageous with Allah. And persecution is graver than killing. They will not cease fighting you until they turn you away from your religion, if they can. And whoever of you turns away from his religion and dies faithless—they are the ones whose works have failed in this world and the Hereafter. They shall be the inmates of the Fire, and they shall remain in it [forever].

They ask you about the Sacred Month and fighting in it. Say: 'To fight in this month is a grave (offense); but to bar others from the Path of Allah, and disbelief in Him, and the Holy Mosque, and to expel its inhabitants from it is greater with Allah. Dissension is greater than killing' They will not cease to fight against you until they force you to renounce your religion, if they are able. But whosoever of you recants from his religion and dies an unbeliever, their works shall be annulled in this world and in the Everlasting Life, and those shall be the companions of Hell, and there they shall live for ever.

They ask you about the sacred month - about fighting therein. Say, "Fighting therein is great [sin], but averting [people] from the way of Allah and disbelief in Him and [preventing access to] al-Masjid al-Haram and the expulsion of its people therefrom are greater [evil] in the sight of Allah. And fitnah is greater than killing." And they will continue to fight you until they turn you back from your religion if they are able. And whoever of you reverts from his religion [to disbelief] and dies while he is a disbeliever - for those, their deeds have become worthless in this world and the Hereafter, and those are the companions of the Fire, they will abide therein eternally.

(Muhammad), they ask you about fighting in the sacred month. Tell them that it is a great sin. However, creating an obstacle in the way of God, disbelief in Him and the Sacred Mosque, and driving away the neighbors of the Sacred Mosque is an even greater sin in the sight of God: Disbelief in God is worse than committing murder. (The pagans) still try to fight you to make you give up your religion. The deeds in this life of those of you who give up their religion and who die disbelievers will be made void and in the life hereafter. These people will be the dwellers of Hell wherein they will remain forever.

They ask you concerning the sacred month about fighting in it. Say: Fighting in it is a grave matter, and hindering (men) from Allah's way and denying Him, and (hindering men from) the Sacred Mosque and turning its people out of it, are still graver with Allah, and persecution is graver than slaughter; and they will not cease fighting with you until they turn you back from your religion, if they can; and whoever of you turns back from his religion, then he dies while an unbeliever-- these it is whose works shall go for nothing in this world and the hereafter, and they are the inmates of the fire; therein they shall abide.

Yasaloonaka AAani a<b>l</b>shshahri al<u>h</u>ar<u>a</u>mi qit<u>a</u>lin feehi qul qit<u>a</u>lun feehi kabeerun wa<u>s</u>addun AAan sabeeli All<u>a</u>hi wakufrun bihi wa<b>a</b>lmasjidi al<u>h</u>ar<u>a</u>mi waikhr<u>a</u>ju ahlihi minhu akbaru AAinda All<u>a</u>hi wa<b>a</b>lfitnatu akbaru mina alqatli wal<u>a</u> yaz<u>a</u>loona yuq<u>a</u>tiloonakum <u>h</u>att<u>a</u> yaruddookum AAan deenikum ini ista<u>ta</u>AAoo waman yartadid minkum AAan deenihi fayamut wahuwa k<u>a</u>firun faol<u>a</u>ika <u>h</u>abi<u>t</u>at aAAm<u>a</u>luhum fee a<b>l</b>dduny<u>a</u> wa<b>a</b>l<u>a</u>khirati waol<u>a</u>ika a<u>s</u><u>ha</u>bu a<b>l</b>nn<u>a</u>ri hum feeh<u>a</u> kh<u>a</u>lidoon<b>a</b>

They ask you about fighting in the sacred month. Say, "To fight [in a sacred month] is a grave matter; but barring people from the path of God, to deny Him, and expelling people from the Sacred Mosque are far graver in His sight; and persecution is worse than killing." They will not stop fighting you until they make you renounce your faith, if they can. Whoever of you turns back from his faith and dies as a denier of the truth will have his deeds come to nothing in this world and the Hereafter, and he will be an inhabitant of the Fire, to abide therein forever.

They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein.

Surely those who believe, and those who leave their homes and fight in the way of God, may hope for His benevolence, for God is forgiving and kind.

Those who believed, and those who migrated for the sake of Allah, and fought in Allah's cause – they are hopeful of gaining Allah’s mercy; and Allah is Oft Forgiving, Most Merciful.

But the believers, and those who emigrate and struggle in God's way -- those have hope of God's compassion; and God is All-forgiving, All-compassionate.

Verily, they who have attained to faith, and they who have forsaken the domain of evil and are striving hard in God's cause - these it is who may look forward to God's grace: for God is much-forgiving, a dispenser of grace.

Verily those who have believed and those who have emigrated and have striven hard in the way of Allah, all these shall hope for the mercy of Allah, and Allah is Forgiving, Merciful.

Verily, those who have believed, and those who have emigrated (for Allah's Religion) and have striven hard in the Way of Allah, all these hope for Allah's Mercy. And Allah is Oft-Forgiving, Most-Merciful.

Those who believed, and those who migrated and fought for the sake of God—those look forward to God’s mercy. God is Forgiving and Merciful.

In contrast to them, those, who have believed And left their homes in the way of Allah and exerted their utmost in His cause, rightly look forward to His mercy: and Allah is Forgiving and full of mercy.

Verily, those who have believed, and those who have emigrated (for Allah's religion) and have striven hard in the way of Allah, all these hope for Allah's mercy. And Allah is Oft-Forgiving, Most-Merciful.

Lo! those who believe, and those who emigrate (to escape the persecution) and strive in the way of Allah, these have hope of Allah's mercy. Allah is Forgiving, Merciful.

Indeed those who are faithful and those who have migrated and waged jihad in the way of Allah—it is they who expect Allah’s mercy, and Allah is all-forgiving, all-merciful.

But those who believe and those who migrate and struggle in the way of Allah, those, have hope of the Mercy of Allah. Allah is Forgiving and Merciful.

Indeed, those who have believed and those who have emigrated and fought in the cause of Allah - those expect the mercy of Allah. And Allah is Forgiving and Merciful.

The believers and the Emigrants from Mecca who fight for the cause of God, indeed have hope in receiving the mercy of God; God is All-forgiving and All-merciful.

Surely those who believed and those who fled (their home) and strove hard in the way of Allah these hope for the mercy of Allah and Allah is Forgiving, Merciful.

Inna alla<u>th</u>eena <u>a</u>manoo wa<b>a</b>lla<u>th</u>eena h<u>a</u>jaroo waj<u>a</u>hadoo fee sabeeli All<u>a</u>hi ol<u>a</u>ika yarjoona ra<u>h</u>mata All<u>a</u>hi wa<b>A</b>ll<u>a</u>hu ghafoorun ra<u>h</u>eem<b>un</b>

But those who have believed, migrated, and striven for God's cause, can look forward to God's mercy: God is forgiving and merciful.

Those who believed and those who suffered exile and fought (and strove and struggled) in the path of Allah,- they have the hope of the Mercy of Allah: And Allah is Oft-forgiving, Most Merciful.

They ask you of (intoxicants,) wine and gambling. Tell them: "There is great enervation though profit in them for men; but their enervation is greater than benefit. And they ask you what they should give. Tell them: "The utmost you can spare." So does God reveal His signs: You may haply reflect

They ask you the decree regarding wine (intoxicants) and gambling; say (O dear Prophet Mohammed – peace and blessings be upon him), “In both is great sin, and some worldly benefit for men – but their sin is greater than their benefit”; and they ask you what they should spend; say, “That which remains spare (surplus)”; this is how Allah explains His verses to you, so that you may think.

They will question thee concerning wine, and arrow-shuffling. Say: 'In both is heinous sin; and uses for men, but the sin in them is more heinous than the usefulness.' They will question thee concerning what they should expend. Say: 'The abundance.' So God makes clear His signs to you; haply you will reflect;

THEY WILL ASK thee about intoxicants and games of chance. Say: "In both there is great evil as well as some benefit for man; but the evil which they cause is greater than the benefit which they bring." And they will ask thee as to what they should spend [in God's cause]. Say: "Whatever you can spare." In this way God makes clear unto you His messages, so that you might reflect

They ask thee of wine, and gambling. Say thou: in both is a great sin, and some benefits for men, but the sin of them is for greater than their benefit. And they ask thee, how much they should expend. Say thou: the redundant portion. In this wise Allah expoundeth unto you His commandments that haply ye may ponder.

They ask you (O Muhammad SAW) concerning alcoholic drink and gambling. Say: "In them is a great sin, and (some) benefit for men, but the sin of them is greater than their benefit." And they ask you what they ought to spend. Say: "That which is beyond your needs." Thus Allah makes clear to you His Laws in order that you may give thought."

They ask you about intoxicants and gambling. Say, “There is gross sin in them, and some benefits for people, but their sinfulness outweighs their benefit.” And they ask you about what they should give: say, “The surplus.” Thus God explains the revelations to you, so that you may think.

They ask you about drinking and gambling. Say, "There is great harm in both, though there is some benefit also for the people. But the harm of the sin thereof is far greater than their benefit. "

They ask you (O Muhammad) concerning alcoholic drink and gambling. Say: "In them is a great sin, and (some) benefits for men, but the sin of them is greater than their benefit." And they ask you what they ought to spend. Say: "That which is (spare) beyond your needs." Thus Allah makes clear to you His Laws in order that you may give thought.

They question thee about strong drink and games of chance. Say: In both is great sin, and (some) utility for men; but the sin of them is greater than their usefulness. And they ask thee what they ought to spend. Say: that which is superfluous. Thus Allah maketh plain to you (His) revelations, that haply ye may reflect.

They ask you concerning wine and gambling. Say, ‘There is a great sin in both of them, and some profits for the people, but their sinfulness outweighs their profit.’ And they ask you as to what they should spend. Say, ‘All that is surplus.’ Thus does Allah clarify His signs for you so that you may reflect

They ask you about intoxicating drink and gambling. Say: 'There is great sin in both, although they have some benefit for people; but their sin is far greater than their benefit' They ask you what they should spend. Say: 'That which remains' So, Allah makes plain to you His verses, in order that you will reflect

They ask you about wine and gambling. Say, "In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit." And they ask you what they should spend. Say, "The excess [beyond needs]." Thus Allah makes clear to you the verses [of revelation] that you might give thought.

(Muhammad), they ask you about wine and gambling. Tell them that there is great sin in them. Although they have benefits for men, the sin therein is far greater than the benefit. They ask you about what they should give for the cause of God. Tell them, "Let it be what you can spare." This is how God explains for you His guidance so that perhaps you will think

They ask you about intoxicants and games of chance. Say: In both of them there is a great sin and means of profit for men, and their sin is greater than their profit. And they ask you as to what they should spend. Say: What you can spare. Thus does Allah make clear to you the communications, that you may ponder,

Yasaloonaka AAani alkhamri wa<b>a</b>lmaysiri qul feehim<u>a</u> ithmun kabeerun waman<u>a</u>fiAAu li<b>l</b>nn<u>a</u>si waithmuhum<u>a</u> akbaru min nafAAihim<u>a</u> wayasaloonaka m<u>atha</u> yunfiqoona quli alAAafwa ka<u>tha</u>lika yubayyinu All<u>a</u>hu lakumu al<u>a</u>y<u>a</u>ti laAAallakum tatafakkaroon<b>a</b>

They ask you [Prophet] about intoxicants and gambling. Say, "There is great sin in both, although they have some benefit for people: but their harm is greater than their benefit." They ask you what they should spend [in God's cause]. Say, "Whatever is surplus to your needs." Thus God makes His commandments clear to you so that you may reflect

They ask thee concerning wine and gambling. Say: "In them is great sin, and some profit, for men; but the sin is greater than the profit." They ask thee how much they are to spend; Say: "What is beyond your needs." Thus doth Allah Make clear to you His Signs: In order that ye may consider-

On this world and the next. And they ask you about the orphans. Tell them: "Improving their lot is much better; and if you take interest in their affairs, they are your brethren; and God is aware who are corrupt and who are honest; and if He had pleased He could surely have imposed on you hardship, for God is all-powerful and all-wise.

Before you execute your deeds of this world and of the Hereafter; and they ask you the decree regarding orphans; say, “To do good towards them is better; and if you combine your expenses with theirs, they are your brothers”; and Allah knows very well the one who spoils from him who improves; and if Allah willed, He could have put you in hardship; and Allah is Almighty, Wise.

in this world, and the world to come. They will question thee concerning the orphans. Say: 'To set their affairs aright is good. And if you intermix with them, they are your brothers. God knows well him who works corruption from him who sets aright; and had He willed He would have harassed you. Surely God is All-mighty, All-wise.'

on this world and on the life to come. And they will ask thee about [how to deal with] orphans. Say: "To improve their condition is best." And if you share their life, [remember that] they are your brethren: for God distinguishes between him who spoils things and him who improves. And had God so willed, He would indeed have imposed on you hardships which you would not have been able to bear: [but,] behold, God is almighty, wise!

On this Wor1d and the Here after. And they ask thee of orphans. Say thou: to set right affairs for them were best. If ye mix with them, then they are your brethren. Allah knoweth the foul-dealer from the fair-dealer. And had Allah so willed, He could have harassed you; verily Allah is Mighty, Wise.

In (to) this worldly life and in the Hereafter. And they ask you concerning orphans. Say: "The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allah knows him who means mischief (e.g. to swallow their property) from him who means good (e.g. to save their property). And if Allah had wished, He could have put you into difficulties. Truly, Allah is All-Mighty, All-Wise."

About this world and the next. And they ask you about orphans. Say, “Improvement for them is best. And if you intermix with them, then they are your brethren.” God knows the dishonest from the honest. Had God willed, He could have overburdened you. God is Mighty and Wise.

And they ask "What ought we to spend (in the way of Allah)"? Say "Spend whatever you can spare." Thus Allah makes His commands clear to you so that you may think about the good of both this world and the Hereafter. They ask you about the right way of dealing with orphans. Say "The right way is that which is for their good." Then there is no harm if you live a common life with them for they are after all your own brethren. Allah knows well the one who means harm and also the one who means good. If Allah had willed He would have been hard upon you in this matter for He is All-Powerful but He is at the same time AlI-Wise.

In (to) this worldly life and in the Hereafter. And they ask you concerning orphans. Say: "The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allah knows (the one) who means mischief (e.g., to swallow their property) from (the one) who means good (e.g., to save their property). And if Allah had wished, He could have put you into difficulties. Truly, Allah is All-Mighty, All-Wise."

Upon the world and the Hereafter. And they question thee concerning orphans. Say: To improve their lot is best. And if ye mingle your affairs with theirs, then (they are) your brothers. Allah knoweth him who spoileth from him who improveth. Had Allah willed He could have overburdened you. Allah is Mighty, Wise.

about the world and the Hereafter. And they ask you concerning the orphans. Say, ‘It is better to set right their affairs, and if you intermingle with them, they are of course your brothers: Allah knows those who cause corruption from those who set things right, and had Allah wished He would have put you to hardship.’ Indeed Allah is all-mighty, all-wise.

upon this world and the Everlasting Life. They will question you concerning orphans. Say: 'Doing good for them is best. If you mix their affairs with yours, remember they are your brothers. Allah knows the corrupter from the reformer. If Allah willed He could have brought hardship upon you. He is Almighty and Wise'

To this world and the Hereafter. And they ask you about orphans. Say, "Improvement for them is best. And if you mix your affairs with theirs - they are your brothers. And Allah knows the corrupter from the amender. And if Allah had willed, He could have put you in difficulty. Indeed, Allah is Exalted in Might and Wise.

about this life and the life hereafter. They ask you about the orphans. Tell them, "The best thing to do is what is for their good. They are your brethren if you would associate with them. God knows who is corrupt or a reformer. Had God wanted He would have brought upon you hardship. God is Majestic and All-wise.

On this world and the hereafter. And they ask you concerning the orphans Say: To set right for them (their affairs) is good, and if you become co-partners with them, they are your brethren; and Allah knows the mischief-maker and the pacemaker, and if Allah had pleased, He would certainly have caused you to fall into a difficulty; surely Allah is Mighty, Wise.

Fee a<b>l</b>dduny<u>a</u> wa<b>a</b>l<u>a</u>khirati wayasaloonaka AAani alyat<u>a</u>m<u>a</u> qul i<u>s</u>l<u>ah</u>un lahum khayrun wain tukh<u>a</u>li<u>t</u>oohum faikhw<u>a</u>nukum wa<b>A</b>ll<u>a</u>hu yaAAlamu almufsida mina almu<u>s</u>li<u>h</u>i walaw sh<u>a</u>a All<u>a</u>hu laaAAnatakum inna All<u>a</u>ha AAazeezun <u>h</u>akeem<b>un</b>

upon this world and the Hereafter. They ask you about orphans. Say, "Promotion of their welfare is an act of great goodness. There is no harm in your living together with them, for they are your brothers. God knows the mischief-maker from the reformer. If God had so willed, He would have afflicted you with hardship. Surely, God is mighty and wise."

(Their bearings) on this life and the Hereafter. They ask thee concerning orphans. Say: "The best thing to do is what is for their good; if ye mix their affairs with yours, they are your brethren; but Allah knows the man who means mischief from the man who means good. And if Allah had wished, He could have put you into difficulties: He is indeed Exalted in Power, Wise."

Do not marry idolatrous women unless they join the faith. A maid servant who is a believer is better than an idolatress even though you may like her. And do not marry your daughters to idolaters until they accept the faith. A servant who is a believer is better than an idolater even though you may like him. They invite you to Hell, but God calls you to Paradise and pardon by His grace. And He makes His signs manifest that men may haply take heed.

And do not marry polytheist women until they become Muslims; for undoubtedly a Muslim bondwoman is better than a polytheist woman, although you may like her; and do not give your women in marriage to polytheist men until they accept faith; for undoubtedly a Muslim slave is better than a polytheist, although you may like him; they invite you towards the fire; and Allah invites towards Paradise and forgiveness by His command; and explains His verses to mankind so that they may accept guidance.

Do not marry idolatresses, until they believe; a believing slavegirl is better than an idolatress, though you may admire her. And do not marry idolaters, until they believe. A believing slave is better than an idolater, though you may admire him. Those call unto the Fire; and God calls unto Paradise, and pardon, by His leave, and He makes clear His signs to the people; haply they will remember.

AND DO NOT marry women who ascribe divinity to aught beside God ere they attain to [true] belief: for any believing bondwoman [of God] is certainly better than a woman who ascribes divinity to aught beside God, even though she please you greatly. And do not give your women in marriage to men who ascribe divinity to aught beside God ere they attain to [true] belief: for- any believing bondman [of God] is certainly better than a man who ascribes divinity to aught beside God, even though he please you greatly. [Such as] these invite unto the fire, whereas God invites unto paradise, and unto [the achievement of] forgiveness by His leave; and He makes clear His messages unto mankind, so that they might bear them in mind.

And wed not infidel women until they believe; of a surety a believing bondwoman is better than an infidel Woman, albeit she please you. And wed not your women to infidel men until they believe; of a surety a believing bondman is better than an infidel, albeit the please you. These Call you unto the Fire, and Allah calleth you unto the Garden and unto forgiveness, by His leave; and He expoundeth His commandments unto mankind that haply they may be admonished.

And do not marry Al-Mushrikat (idolatresses, etc.) till they believe (worship Allah Alone). And indeed a slave woman who believes is better than a (free) Mushrikah (idolatress, etc.), even though she pleases you. And give not (your daughters) in marriage to Al-Mushrikun till they believe (in Allah Alone) and verily, a believing slave is better than a (free) Mushrik (idolater, etc.), even though he pleases you. Those (Al-Mushrikun) invite you to the Fire, but Allah invites (you) to Paradise and Forgiveness by His Leave, and makes His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to mankind that they may remember.

Do not marry idolatresses, unless they have believed. A believing maid is better than an idolatress, even if you like her. And do not marry idolaters, unless they have believed. A believing servant is better than an idolater, even if you like him. These call to the Fire, but God calls to the Garden and to forgiveness, by His leave. He makes clear His communications to the people, that they may be mindful.

Do not marry mushrik women unless they believe; a slave woman who believes is better than a free woman who does not believe, even though the latter may appear very attractive to you. (Likewise) do not wed your women to mushrik men unless they believe; a slave man who believes is better than a free man who does not, even though he may be very pleasing to you. These mushrik people invite you to the Fire while Allah by His grace invites you to the Garden and His pardon, and He makes His revelations plain to the people so that they should learn a lesson and follow the admonition.

And do not marry Al-Mushrikat (idolatresses) till they believe (worship Allah Alone). And indeed a slave woman who believes is better than a (free) Mushrikah (idolatress), even though she pleases you. And give not (your daughters) in marriage to Al-Mushrikin till they believe (in Allah Alone) and verily, a believing servant is better than a (free) Mushrik (idolator), even though he pleases you. Those (Mushrikin) invite you to the Fire, but Allah invites (you) to Paradise and forgiveness by His leave, and makes His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to mankind that they may remember.

Wed not idolatresses till they believe; for lo! a believing bondwoman is better than an idolatress though she please you; and give not your daughters in marriage to idolaters till they believe, for lo! a believing slave is better than an idolater though he please you. These invite unto the Fire, and Allah inviteth unto the Garden, and unto forgiveness by His grace, and expoundeth His revelations to mankind that haply they may remember.

Do not marry idolatresses until they embrace faith. A faithful slave girl is better than an idolatress, though she should impress you. And do not marry [your daughters] to idolaters until they embrace faith. A faithful slave is better than an idolater, though he should impress you. Those invite [others] to the Fire, but Allah invites to paradise and pardon, by His will, and He clarifies His signs for the people so that they may take admonition.

Do not wed idolatresses, until they believe. A believing slavegirl is better than a (free) idolatress, even if she pleases you. And do not wed idolaters, until they believe. A believing slave is better than a (free) idolater, even though he pleases you. Those call to the Fire; but Allah calls to Paradise and pardon by His permission. He makes plain His verses to the people, in order that they will remember.

And do not marry polytheistic women until they believe. And a believing slave woman is better than a polytheist, even though she might please you. And do not marry polytheistic men [to your women] until they believe. And a believing slave is better than a polytheist, even though he might please you. Those invite [you] to the Fire, but Allah invites to Paradise and to forgiveness, by His permission. And He makes clear His verses to the people that perhaps they may remember.

Do not marry pagan women unless they believe in God. A believing slave girl is better than an idolater, even though the idolaters may attract you. Do not marry pagan men unless they believe in God. A believing slave is better than an idolater, even though the idolater may attract you. The pagans invite you to the fire, but God invites you to Paradise and forgiveness through His will. God shows His evidence to people so that they may take heed.

And do not marry the idolatresses until they believe, and certainly a believing maid is better than an idolatress woman, even though she should please you; and do not give (believing women) in marriage to idolaters until they believe, and certainly a believing servant is better than an idolater, even though he should please you; these invite to the fire, and Allah invites to the garden and to forgiveness by His will, and makes clear His communications to men, that they may be mindful.

Wal<u>a</u> tanki<u>h</u>oo almushrik<u>a</u>ti <u>h</u>att<u>a</u> yuminna walaamatun muminatun khayrun min mushrikatin walaw aAAjabatkum wal<u>a</u> tunki<u>h</u>oo almushrikeena <u>h</u>att<u>a</u> yuminoo walaAAabdun muminun khayrun min mushrikin walaw aAAjabakum ol<u>a</u>ika yadAAoona il<u>a</u> a<b>l</b>nn<u>a</u>ri wa<b>A</b>ll<u>a</u>hu yadAAoo il<u>a</u> aljannati wa<b>a</b>lmaghfirati bii<u>th</u>nihi wayubayyinu <u>a</u>y<u>a</u>tihi li<b>l</b>nn<u>a</u>si laAAallahum yata<u>th</u>akkaroon<b>a</b>

Do not marry women who associate partners with God until they believe. A believing bondwoman is better than a woman who associates partners with God, however pleasing she may appear to you. Nor give believing women in marriage to men who associate partners with God, till they have believed; a believing bondman is certainly better than a man who associates partners with God, even though he may please you. Such people call you to Hell-fire; but God calls you to Paradise and to forgiveness. He makes His messages clear to people, so that they might bear them in mind.

Do not marry unbelieving women (idolaters), until they believe: A slave woman who believes is better than an unbelieving woman, even though she allures you. Nor marry (your girls) to unbelievers until they believe: A man slave who believes is better than an unbeliever, even though he allures you. Unbelievers do (but) beckon you to the Fire. But Allah beckons by His Grace to the Garden (of bliss) and forgiveness, and makes His Signs clear to mankind: That they may celebrate His praise.

They ask you about menstruation. Tell them: "This is a period of stress. So keep away from women in this state till they are relieved of it. When they are free of it, you may go to them as God has enjoined. For God loves those who seek pardon, and those who are clean."

And they ask you the decree concerning menstruation; say, “It is an impurity, so stay away from women at such times, and do not cohabit with them until they have cleansed themselves; so when they have cleansed themselves, cohabit with them the way Allah has determined for you”; indeed Allah loves those who repent profusely, and loves those who keep clean.

They will question thee concerning the monthly course. Say: 'It is hurt; so go apart from women during the monthly course, and do not approach them till they are clean. When they have cleansed themselves, then come unto them as God has commanded you.' Truly, God loves those who repent, and He loves those who cleanse themselves.

AND THEY will ask thee about [woman's] monthly courses. Say: "It is a vulnerable condition. Keep, therefore, aloof from women during their monthly courses, and do not draw near unto them until they are cleansed; and when they are cleansed, go in unto them as God has bidden you to do." Verily, God loves those who turn unto Him in repentance and He loves those who keep themselves pure.

And they ask thee of menstruation. Say thou: it is a pollution, so keep away from women during menstruation, and go not in unto them until they have purified themselves. Then when they have thoroughly purified themselves, go in unto them as Allah hath commanded you. Verily Allah loveth the penitents, and loveth the purifiers of themselves.

They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they have purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allah has ordained for you (go in unto them in any manner as long as it is in their vagina). Truly, Allah loves those who turn unto Him in repentance and loves those who purify themselves (by taking a bath and cleaning and washing thoroughly their private parts, bodies, for their prayers, etc.).

And they ask you about menstruation: say, “It is harmful, so keep away from women during menstruation. And do not approach them until they have become pure. Once they have become pure, approach them in the way God has directed you.” God loves the repentant, and He loves those who keep clean.”

They ask about the monthly course. Say, "It is a state of impurity; so keep apart from women during their monthly course and do not go near them until they are clean. When they have cleansed themselves, then you may go to them in the manner Allah has enjoined you." Most surely Allah loves those people who refrain from evil and keep themselves pure and clean.

They ask you concerning menstruation. Say: "That is an Adha, therefore, keep away from women during menses and go not in unto them till they are purified." And when they have purified themselves, then go in unto them as Allah has ordained for you. Truly, Allah loves those who turn unto Him in repentance and loves those who purify themselves.

They question thee (O Muhammad) concerning menstruation. Say: It is an illness, so let women alone at such times and go not in unto them till they are cleansed. And when they have purified themselves, then go in unto them as Allah hath enjoined upon you. Truly Allah loveth those who turn unto Him, and loveth those who have a care for cleanness.

They ask you concerning [intercourse during] menses. Say, ‘It is hurtful.’ So keep away from wives during the menses, and do not approach them till they are clean. And when they become clean, go into them as Allah has commanded you. Indeed Allah loves the penitent and He loves those who keep clean.

They ask you about menstruation. Say: 'It is an injury. Stay away from women during their menstrual periods and do not approach them until they are cleansed. When they have cleansed themselves, then come to them from where Allah has commanded you. Allah loves those who turn to Him in repentance and He loves those who cleanse themselves'

And they ask you about menstruation. Say, "It is harm, so keep away from wives during menstruation. And do not approach them until they are pure. And when they have purified themselves, then come to them from where Allah has ordained for you. Indeed, Allah loves those who are constantly repentant and loves those who purify themselves."

They ask you about women's menses. Tell them, "It is an ailment. Avoid having carnal relations with them until their period is over." Then you may have carnal relations with them according to the rules of God. God loves those who repent and those who purify themselves.

And they ask you about menstruation. Say: It is a discomfort; therefore keep aloof from the women during the menstrual discharge and do not go near them until they have become clean; then when they have cleansed themselves, go in to them as Allah has commanded you; surely Allah loves those who turn much (to Him), and He loves those who purify themselves.

Wayasaloonaka AAani alma<u>h</u>ee<u>d</u>i qul huwa a<u>th</u>an fa<b>i</b>AAtaziloo a<b>l</b>nnis<u>a</u>a fee alma<u>h</u>ee<u>d</u>i wal<u>a</u> taqraboohunna <u>h</u>att<u>a</u> ya<u>t</u>hurna fai<u>tha</u> ta<u>t</u>ahharna fatoohunna min <u>h</u>aythu amarakumu All<u>a</u>hu inna All<u>a</u>ha yu<u>h</u>ibbu a<b>l</b>ttaww<u>a</u>beena wayu<u>h</u>ibbu almuta<u>t</u>ahhireen<b>a</b>

They ask you about menstruation. Say, "It is an impurity, so keep away from women during it and do not approach them until they are cleansed; when they are cleansed you may approach them as God has ordained. God loves those who turn to Him in penitence and He loves those who keep themselves clean.

They ask thee concerning women's courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by Allah. For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean.

Women are like fields for you; so seed them as you intend, but plan the future in advance. And fear God, and remember, you have to face Him in the end. So convey glad tidings to those who believe.

Your women are a tillage for you; so come into your tillage as you will; and first perform the deeds that benefit you; and keep fearing Allah, and know well that you have to meet Him; and (O dear Prophet Mohammed – peace and blessings be upon him) give glad tidings to the Muslims.

Your women are a tillage for you; so come unto your tillage as you wish, and forward for your souls; and fear God, and know that you shall meet Him. Give thou good tidings to the believers.

Your wives are your tilth; go, then, unto your tilth as you may desire, but first provide something for your souls, and remain conscious of God, and know that you are destined to meet Him. And give glad tidings unto those who believe.

Your women are tilth Unto you, so go in unto your tilth as ye list, and provide beforehand for your souls. And fear Allah, and know that ye are going to meet Him; and give thou glad tidings Unto the believers.

Your wives are a tilth for you, so go to your tilth when or how you will, and send (good deeds, or ask Allah to bestow upon you pious offspring) before you for your ownselves. And fear Allah, and know that you are to meet Him (in the Hereafter), and give good tidings to the believers (O Muhammad SAW).

Your women are cultivation for you; so approach your cultivation whenever you like, and send ahead for yourselves. And fear God, and know that you will meet Him. And give good news to the believers.

Your wives are your tilth: so you may go to your tilth as you please, but you should take care of your future and refrain from the displeasure of Allah. Know it well that One Day you shall meet Him. (O Prophet!) bear good tidings to the Believers.

Your wives are a tilth for you, so go to your tilth, when or how you will, and send (good deeds, or ask Allah to bestow upon you pious offspring) for your own selves beforehand. And fear Allah, and know that you are to meet Him (in the Hereafter), and give good tidings to the believers (O Muhammad).

Your women are a tilth for you (to cultivate) so go to your tilth as ye will, and send (good deeds) before you for your souls, and fear Allah, and know that ye will (one day) meet Him. Give glad tidings to believers, (O Muhammad).

Your women are a tillage for you, so come to your tillage whenever you like, and send ahead for your souls, and be Godwary, and know that you will encounter Him; and give good news to the faithful.

Women are your planting place (for children); come then to your planting place as you please and forward (good deeds) for your souls, and fear Allah. And know that you shall meet Him. Give glad tidings to the believers.

Your wives are a place of sowing of seed for you, so come to your place of cultivation however you wish and put forth [righteousness] for yourselves. And fear Allah and know that you will meet Him. And give good tidings to the believers.

Your wives are as fields for you. You may enter your fields from any place you want. Reserve something good for your souls (for the life hereafter). Have fear of God and know that you are going to meet Him. (Muhammad) give the glad news to the believers.

Your wives are a tilth for you, so go into your tilth when you like, and do good beforehand for yourselves, and be careful (of your duty) to Allah, and know that you will meet Him, and give good news to the believers.

Nis<u>a</u>okum <u>h</u>arthun lakum fatoo <u>h</u>arthakum ann<u>a</u> shitum waqaddimoo lianfusikum wa<b>i</b>ttaqoo All<u>a</u>ha wa<b>i</b>AAlamoo annakum mul<u>a</u>qoohu wabashshiri almumineen<b>a</b>

Your wives are your fields. Go, then, into your fields as you will. Do good deeds, and fear God, and know that you shall meet Him." Give good tidings to the believers.

Your wives are as a tilth unto you; so approach your tilth when or how ye will; but do some good act for your souls beforehand; and fear Allah. And know that ye are to meet Him (in the Hereafter), and give (these) good tidings to those who believe.

Do not implicate God in your oaths to avoid doing good and being pious and keeping peace among men, for God hears all and knows everything.

And do not make Allah a target of your oaths, by pledging against being virtuous and pious, and against making peace among mankind; and Allah is All Hearing, All Knowing.

Do not make God a hindrance, through your oaths, to being pious and godfearing, and putting things right between men. Surely God is All-hearing, All-knowing.

AND DO NOT allow your oaths in the name of God to become an obstacle to virtue and God-consciousness and the promotion of peace between men: for God is all-hearing, all-knowing.

And make not Allah a butt of your oaths that ye shall not act piously nor fear Allah nor set things right between and Allah is Hearing, Knowing.

And make not Allah's (Name) an excuse in your oaths against your doing good and acting piously, and making peace among mankind. And Allah is All-Hearer, All-Knower (i.e. do not swear much and if you have sworn against doing something good then give an expiation for the oath and do good).

And do not allow your oaths in God's name to hinder you from virtue, and righteousness, and making peace between people. God is Listener and Knower.

Do not use Allah's name for such oaths which are taken to keep back from virtue, piety and the welfare of mankind:

And make not Allah's (Name) an excuse in your oaths against doing good and acting piously, and making peace among mankind. And Allah is All-Hearer, All-Knower (i.e., do not swear much and if you have sworn against doing something good then give an expiation for the oath and do good).

And make not Allah, by your oaths, a hindrance to your being righteous and observing your duty unto Him and making peace among mankind. Allah is Hearer, Knower.

Do not make Allah an obstacle, through your oaths, to being pious and Godwary, and to bringing about concord between people. And Allah is all-hearing, all-knowing.

Do not make Allah a deterrent through your oaths, that you be righteous, cautious, and reform between people. Surely, Allah is Hearing and Knowing.

And do not make [your oath by] Allah an excuse against being righteous and fearing Allah and making peace among people. And Allah is Hearing and Knowing.

Do not swear by God not to do good things, or have piety, or make peace among people. God is All-hearing and All-knowing.

And make not Allah because of your swearing (by Him) an obstacle to your doing good and guarding (against evil) and making peace between men, and Allah is Hearing, Knowing.

Wal<u>a</u> tajAAaloo All<u>a</u>ha AAur<u>d</u>atan liaym<u>a</u>nikum an tabarroo watattaqoo watu<u>s</u>li<u>h</u>oo bayna a<b>l</b>nn<u>a</u>si wa<b>A</b>ll<u>a</u>hu sameeAAun AAaleem<b>un</b>

Do not make God a pretext, when you swear by Him, to avoid doing good, being righteous and making peace between people. God is all hearing and all knowing.

And make not Allah's (name) an excuse in your oaths against doing good, or acting rightly, or making peace between persons; for Allah is One Who heareth and knoweth all things.

God will not call you to account for that which is senseless in your oaths, but only for what is in your hearts; for God is forgiving and forbearing.

Allah does not take you to task for oaths which are made unintentionally but He does take you to task for deeds which your hearts have done; and Allah is Oft Forgiving, Most Forbearing.

God will not take you to task for a slip in your oaths; but He will take you to task for what your hearts have earned; and God is All-forgiving, All-clement.

God will not take you to task for oaths which you may have uttered without thought, but will take you to task [only] for what your hearts have conceived [in earnest]: for God is much-forgiving, forbearing.

Allah will not take you to task for the vain in Your oaths, but he shall take you to task for that which your hearts have earned, and He is the Forgiving, the Forbearing.

Allah will not call you to account for that which is unintentional in your oaths, but He will call you to account for that which your hearts have earned. And Allah is Oft-Forgiving, Most-Forbearing.

God does not hold you responsible for your unintentional oaths, but He holds you responsible for your intentions. God is Forgiving and Forbearing.

Allah hears everything you utter and knows everything. Allah does not call you to Account for unintentional and meaningless oaths, but will surely take you to task for oaths taken deliberately and in earnest: Allah is Forgiving and Forbearing.

Allah will not call you to account for that which is unintentional in your oaths, but He will call you to account for that which your hearts have earned. And Allah is Oft-Forgiving, Most-Forbearing.

Allah will not take you to task for that which is unintentional in your oaths. But He will take you to task for that which your hearts have garnered. Allah is Forgiving, Clement.

Allah will not take you to task for what is unconsidered in your oaths, but He will take you to task for what your hearts have incurred, and Allah is all-forgiving, all-forbearing.

Allah will not call you to account for a slip in your oaths. But He will take you to task for that which is intended in your hearts. Allah is Forgiving and Merciful.

Allah does not impose blame upon you for what is unintentional in your oaths, but He imposes blame upon you for what your hearts have earned. And Allah is Forgiving and Forbearing.

God will not take into account your inattentive oath. However, He will question you about what your hearts have gained. God is All-forgiving and Lenient.

Allah does not call you to account for what is vain in your oaths, but He will call you to account for what your hearts have earned, and Allah is Forgiving, Forbearing.

L<u>a</u> yu<u>a</u>khi<u>th</u>ukumu All<u>a</u>hu bi<b>a</b>llaghwi fee aym<u>a</u>nikum wal<u>a</u>kin yu<u>a</u>khi<u>th</u>ukum bim<u>a</u> kasabat quloobukum wa<b>A</b>ll<u>a</u>hu ghafoorun <u>h</u>aleem<b>un</b>

God will not call you to account for any oaths you uttered unintentionally, but He will take you to task for what is intended in your hearts. God is most forgiving and forbearing.

Allah will not call you to account for thoughtlessness in your oaths, but for the intention in your hearts; and He is Oft-forgiving, Most Forbearing.

Those who swear to keep away from their wives (with intent of divorcing them) have four months of grace; then if they reconcile (during this period), surely God is forgiving and kind.

Those who swear not to touch their wives have four months’ time; so if they turn back during this period, indeed Allah is Oft Forgiving, Most Merciful.

For those who forswear their women a wait of four months; if they revert, God is All-forgiving, All-compassionate;

Those who take an oath that they will not approach their wives shall have four months of grace; and if they go back [on their oath] -behold, God is much-forgiving, a dispenser of grace.

For those who swear off from their wives is a awaiting of four months; then if they go back, verily Allah is Forgiving, Merciful.

Those who take an oath not to have sexual relation with their wives must wait four months, then if they return (change their idea in this period), verily, Allah is Oft-Forgiving, Most Merciful.

Those who vow abstinence from their wives must wait for four months. But if they reconcile—God is Forgiving and Merciful.

Those who take an oath to keep apart from their wives are given four months (for a final decision), Then if they resume their relations, Allah is Forgiving and Merciful.

Those who take an oath not to have sexual relation with their wives must wait for four months, then if they return, verily, Allah is Oft-Forgiving, Most Merciful.

Those who forswear their wives must wait four months; then, if they change their mind, lo! Allah is Forgiving, Merciful.

For those who forswear their wives shall be a waiting [period]of four months. And if they recant, Allah is indeed all-forgiving, all-merciful.

For those who swear a wait of four months from their women, if they revert, Allah is Forgiving, the Most Merciful.

For those who swear not to have sexual relations with their wives is a waiting time of four months, but if they return [to normal relations] - then indeed, Allah is Forgiving and Merciful.

Those who swear by God not to ever have any carnal relations with their wives (will not be punished), if they decide to resume marital relations again within four months. God is All-forgiving and All-merciful.

Those who swear that they will not go in to their wives should wait four months; so if they go back, then Allah is surely Forgiving, Merciful.

Lilla<u>th</u>eena yuloona min nis<u>a</u>ihim tarabbu<u>s</u>u arbaAAati ashhurin fain f<u>a</u>oo fainna All<u>a</u>ha ghafoorun ra<u>h</u>eem<b>un</b>

For those who swear that they will not approach their wives, there shall be a waiting period of four months: if they revert to conciliation, surely, God is most forgiving and ever merciful;

For those who take an oath for abstention from their wives, a waiting for four months is ordained; if then they return, Allah is Oft-forgiving, Most Merciful.

And if they are bent on divorce, God hears all and knows everything.

And if they firmly decide to divorce them, Allah is All Hearing, All Knowing.

but if they resolve on divorce, surely God is All-hearing, All-knowing.

But if they are resolved on divorce -behold, God is all-hearing, all-knowing.

And if they resolve on divorcement, then verily Allah is Hearing, Knowing.

And if they decide upon divorce, then Allah is All-Hearer, All-Knower.

And if they resolve to divorce—God is Hearing and Knowing.

And if they resolve on divorce, (let them remember that Allah hears everything and knows everything.

And if they decide upon divorce, then Allah is All-Hearer, All-Knower.

And if they decide upon divorce (let them remember that) Allah is Hearer, Knower.

But if they resolve on divorce, Allah is indeed all-hearing, all-knowing.

But if they resolve on divorce, surely, Allah is the Hearer, the Knower.

And if they decide on divorce - then indeed, Allah is Hearing and Knowing.

If they choose divorce, God is All-hearing and All-knowing.

And if they have resolved on a divorce, then Allah is surely Hearing, Knowing.

Wain AAazamoo a<b>l</b><u>tt</u>al<u>a</u>qa fainna All<u>a</u>ha sameeAAun AAaleem<b>un</b>

but if they decide upon divorce, God is all hearing and all knowing.

But if their intention is firm for divorce, Allah heareth and knoweth all things.

Women who are divorced have to wait for three monthly periods, and if they believe in God and the Last Day they must not hide unlawfully what God has formed within their wombs. Their husbands would do well to take them back in that case, if they wish to be reconciled. Women also have recognised rights as men have, though men have an edge over them. But God is all-mighty and all-wise.

And divorced women shall restrain themselves for three menstrual periods; and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day; and their husbands have the right to take them back, during this time, if they desire reconciliation; and the women also have rights similar to those of men over them, in accordance with Islamic law – and men have superiority over them; and Allah is Almighty, Wise.

Divorced women shall wait by themselves for three periods; and it is not lawful for them to hide what God has created in their wombs; if they believe in God and the Last Day. In such time their mates have better right to restore them, if they desire to set things right. Women have such honourable rights as obligations, but their men have a degree above them; God is All-mighty, All-wise.

And the divorced women shall undergo, without remarrying, a waiting-period of three monthly courses: for it is not lawful for them to conceal what God may have created in their wombs, if they believe in God and the Last Day. And during this period their husbands are fully entitled to take them back, if they desire reconciliation; but, in accordance with justice, the rights of the wives [with regard to their husbands] are equal to the [husbands'] rights with regard to them, although men have precedence over them [in this respect]. And God is almighty, wise.

And the divorced women shall keep themselves in waiting for three courses nor is it allowed unto them that they should hide that which Allah hath created in their wombs, if they believe in Allah and the Last Day. And their husbands are more entitled to their restorations during the same, if they desire rectification. Unto women is due likes that which is due from women reputably. And for men is a degree over them. And Allah is Mighty, Wise.

And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise.

Divorced women shall wait by themselves for three periods. And it is not lawful for them to conceal what God has created in their wombs, if they believe in God and the Last Day. Meanwhile, their husbands have the better right to take them back, if they desire reconciliation. And women have rights similar to their obligations, according to what is fair. But men have a degree over them. God is Mighty and Wise.

Divorced women shall keep themselves in waiting for three menstrual courses and it is unlawful for them, if they believe in Allah and the Last Day, to hide whatever Allah might have created in their wombs. Should their husbands desire reconciliation during this time they are entitled to take them back into wedlock. Women have the same rights against their men as men have against them; but men have a degree above them. Allah is All- Powerful, All-Wise.

And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise.

Women who are divorced shall wait, keeping themselves apart, three (monthly) courses. And it is not lawful for them that they should conceal that which Allah hath created in their wombs if they are believers in Allah and the Last Day. And their husbands would do better to take them back in that case if they desire a reconciliation. And they (women) have rights similar to those (of men) over them in kindness, and men are a degree above them. Allah is Mighty, Wise.

Divorced women shall wait by themselves for three periods of purity [after menses], and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day; and their husbands have a greater right to restore them during this [duration], if they desire reconcilement. The wives have rights similar to the obligations upon them, in accordance with honourable norms; and men have a degree above them, and Allah is all-mighty and all-wise.

Divorced women shall wait by themselves for three periods. It is unlawful for them, if they believe in Allah and the Last Day, to hide what He has created in their wombs, in which case their husbands would have a better right to restore them should they desire reconciliation. And for them similar to what is due from them with kindness. But men have a degree above them. Allah is Mighty and Wise.

Divorced women remain in waiting for three periods, and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to take them back in this [period] if they want reconciliation. And due to the wives is similar to what is expected of them, according to what is reasonable. But the men have a degree over them [in responsibility and authority]. And Allah is Exalted in Might and Wise.

The divorced women must wait up to three menstrual cycles before another marriage. If they believe in God and the Day of Judgment, it is not lawful for them to hide what God has created in their wombs. Within their waiting period their husbands have the right to resume marital relations, if they want reconciliation. Women have benefits as well as responsibilities. Men have a status above women. God is Majestic and Wise.

And the divorced women should keep themselves in waiting for three courses; and it is not lawful for them that they should conceal what Allah has created in their wombs, if they believe in Allah and the last day; and their husbands have a better right to take them back in the meanwhile if they wish for reconciliation; and they have rights similar to those against them in a just manner, and the men are a degree above them, and Allah is Mighty, Wise.

Wa<b>a</b>lmu<u>t</u>allaq<u>a</u>tu yatarabba<u>s</u>na bianfusihinna thal<u>a</u>thata qurooin wal<u>a</u> ya<u>h</u>illu lahunna an yaktumna m<u>a</u> khalaqa All<u>a</u>hu fee ar<u>ha</u>mihinna in kunna yuminna bi<b>A</b>ll<u>a</u>hi wa<b>a</b>lyawmi al<u>a</u>khiri wabuAAoolatuhunna a<u>h</u>aqqu biraddihinna fee <u>tha</u>lika in ar<u>a</u>doo i<u>s</u>l<u>ah</u>an walahunna mithlu alla<u>th</u>ee AAalayhinna bi<b>a</b>lmaAAroofi wali<b>l</b>rrij<u>a</u>li AAalayhinna darajatun wa<b>A</b>ll<u>a</u>hu AAazeezun <u>h</u>akeem<b>un</b>

Divorced women should wait for three menstrual cycles; it is unlawful for them, if they believe in God and the Last Day, to hide what God has created in their wombs. Their husbands have the right to take them back within that time, if they desire to be reconciled. The wives have rights corresponding to those which the husbands have, according to what is recognized to be fair, but men have a rank above them. God is almighty and all wise.

Divorced women shall wait concerning themselves for three monthly periods. Nor is it lawful for them to hide what Allah Hath created in their wombs, if they have faith in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And women shall have rights similar to the rights against them, according to what is equitable; but men have a degree (of advantage) over them. And Allah is Exalted in Power, Wise.

Divorce is (revokable) two times (after pronouncement), after which (there are two ways open for husbands), either (to) keep (the wives) honourably, or part with them in a decent way. You are not allowed to take away the least of what you have given your wives, unless both of you fear that you would not be able to keep within the limits set by God. If you fear you cannot maintain the bounds fixed by God, there will be no blame on either if the woman redeems herself. Do not exceed the limits of God, for those who exceed the bounds set by God are transgressors.

This type of divorce is up to twice; the woman must then be retained on good terms or released with kindness; and it is not lawful for you to take back from women a part of what you have given them except when both fear that they may not be able to stay within the limits established by Allah; so if you fear that they may not be able to observe the limits of Allah, then it is no sin on them if the woman pays to get her release; these are the limits set by Allah, so do not exceed them; and those who transgress Allah’s limits are the unjust.

Divorce is twice; then honourable retention or setting free kindly. It is not lawful for you to take of what you have given them unless the couple fear they may not maintain God's bounds; if you fear they may not maintain God's bounds, it is no fault in them for her to redeem herself. Those are God's bounds; do not transgress them. Whosoever transgresses the bounds of God -- those are the evildoers.

A divorce may be [revoked] twice, whereupon the marriage must either be resumed in fairness or dissolved in a goodly manner. And it is not lawful for you to take back anything of what you have ever given to your wives unless both [partners] have cause to fear that they may not be able to keep within the bounds set by God: hence, if you have cause to fear that the two may not be able to keep within the bounds set by God, there shall be no sin upon either of them for what the wife may give up [to her husband] in order to free herself. These are the bounds set by God; do not, then, transgress them: for they who transgress the bounds set by God-it is they, they who are evildoers!

Divorcement is twice: thereafter either retaining her reputably, or letting her off kindly. And it is not allowed unto you to take away aught ye have given them, except the twain fear that they may not observe the bonds of Allah. If yes fear that the twain may not observe the bonds of Allah, then no blame is on the twain for that where with she ransometh herself. These are the bonds of Allah, wherefore trespass them not; and whosoever trespasseth the bonds of Allah, then verily these! they are the wrong-doers.

The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness. And it is not lawful for you (men) to take back (from your wives) any of your Mahr (bridal money given by the husband to his wife at the time of marriage) which you have given them, except when both parties fear that they would be unable to keep the limits ordained by Allah (e.g. to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back (the Mahr or a part of it) for her Al-Khul' (divorce). These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are the Zalimun (wrong-doers, etc.).

Divorce is allowed twice. Then, either honorable retention, or setting free kindly. It is not lawful for you to take back anything you have given them, unless they fear that they cannot maintain God's limits. If you fear that they cannot maintain God’s limits, then there is no blame on them if she sacrifices something for her release. These are God’s limits, so do not transgress them. Those who transgress God’s limits are the unjust.

Divorce may be pronounced twice; then either the wife be kept honourably or parted with gracefully. And it is not lawful for you to take back anything out of what you have given them. There is, however, an exception to this; if you fear that they might not be able to keep within the limits imposed by Allah, there is no harm if both agree mutually that the wife should obtain divorce by giving something as compensation to the husband. These are the bounds set by Allah; therefore do not violate them, for those who violate the bounds of AIIah are the tansgressors.

The divorce is twice, after that either you retain her on reasonable terms or release her with kindness. And it is not lawful for you (men) to take back (from your wives) any of what you gave them (the Mahr, bridal-money given by the husband to his wife at the time of marriage), except when both parties fear that they would be unable to keep the limits ordained by Allah (e.g., to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back (the Mahr or a part of it). These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are the wrongdoers.

Divorce must be pronounced twice and then (a woman) must be retained in honour or released in kindness. And it is not lawful for you that ye take from women aught of that which ye have given them; except (in the case) when both fear that they may not be able to keep within the limits (imposed by) Allah. And if ye fear that they may not be able to keep the limits of Allah, in that case it is no sin for either of them if the woman ransom herself. These are the limits (imposed by) Allah. Transgress them not. For whoso transgresseth Allah's limits: such are wrong-doers.

[Revocable] divorce may be only twice; then [let there be] either an honourable retention, or a kindly release. It is not lawful for you to take back anything from what you have given them, unless the couple fear that they may not maintain Allah’s bounds; so if you fear they would not maintain Allah’s bounds, there is no sin upon them in what she may give to secure her own release. These are Allah’s bounds, so do not transgress them, and whoever transgresses the bounds of Allah—it is they who are the wrongdoers.

Divorce is twice, then an honorable keeping or allowed to go with kindness. It is unlawful for you to take from them anything you have given them, unless both fear that they will not be able to keep within the Bounds of Allah; in which case it shall be no offense for either of them if she ransom herself. These are the Bounds of Allah; do not transgress them. Those who transgress the Bounds of Allah are harmdoers.

Divorce is twice. Then, either keep [her] in an acceptable manner or release [her] with good treatment. And it is not lawful for you to take anything of what you have given them unless both fear that they will not be able to keep [within] the limits of Allah. But if you fear that they will not keep [within] the limits of Allah, then there is no blame upon either of them concerning that by which she ransoms herself. These are the limits of Allah, so do not transgress them. And whoever transgresses the limits of Allah - it is those who are the wrongdoers.

A marital relation can only be resumed after the first and second divorce, otherwise it must be continued with fairness or terminated with kindness. It is not lawful for you to take back from women what you have given them unless you are afraid of not being able to observe God's law. In this case, it would be no sin for her to pay a ransom to set herself free from the bond of marriage. These are the laws of God. Do not transgress against them; those who do so are unjust.

Divorce may be (pronounced) twice, then keep (them) in good fellowship or let (them) go with kindness; and it is not lawful for you to take any part of what you have given them, unless both fear that they cannot keep within the limits of Allah; then if you fear that they cannot keep within the limits of Allah, there is no blame on them for what she gives up to become free thereby. These are the limits of Allah, so do not exceed them and whoever exceeds the limits of Allah these it is that are the unjust.

A<b>l</b><u>tt</u>al<u>a</u>qu marrat<u>a</u>ni faims<u>a</u>kun bimaAAroofin aw tasree<u>h</u>un bii<u>h</u>s<u>a</u>nin wal<u>a</u> ya<u>h</u>illu lakum an takhu<u>th</u>oo mimm<u>a</u> <u>a</u>taytumoohunna shayan ill<u>a</u> an yakh<u>a</u>f<u>a</u> all<u>a</u> yuqeem<u>a</u> <u>h</u>udooda All<u>a</u>hi fain khiftum all<u>a</u> yuqeem<u>a</u> <u>h</u>udooda All<u>a</u>hi fal<u>a</u> jun<u>ah</u>a AAalayhim<u>a</u> feem<u>a</u> iftadat bihi tilka <u>h</u>udoodu All<u>a</u>hi fal<u>a</u> taAAtadooh<u>a</u> waman yataAAadda <u>h</u>udooda All<u>a</u>hi faol<u>a</u>ika humu a<b>l</b><i><u>thth</u></i><u>a</u>limoon<b>a</b>

Divorce may be pronounced twice, and then a woman must be retained honourably or released with kindness. It is not lawful for you to take away anything of what you have given your wives, unless both fear that they would not be able to observe the bounds set by God. In such a case it shall be no sin for either of them if the woman opts to give something for her release. These are the bounds set by God; do not transgress them. Those who transgress the bounds of God are wrongdoers.

A divorce is only permissible twice: after that, the parties should either hold Together on equitable terms, or separate with kindness. It is not lawful for you, (Men), to take back any of your gifts (from your wives), except when both parties fear that they would be unable to keep the limits ordained by Allah. If ye (judges) do indeed fear that they would be unable to keep the limits ordained by Allah, there is no blame on either of them if she give something for her freedom. These are the limits ordained by Allah; so do not transgress them if any do transgress the limits ordained by Allah, such persons wrong (Themselves as well as others).

If a man divorces her again (a third time), she becomes unlawful for him (and he cannot remarry her) until she has married another man. Then if he divorces her there is no harm if the two unite again if they think they will keep within the bounds set by God and made clear for those who understand.

Then if he divorces her the third time, she will not be lawful to him until she has stayed with another husband; then if the other husband divorces her, it is no sin for these two to reunite if they consider that they can keep the limits of Allah established; these are the limits set by Allah which He explains for people of intellect.

If he divorces her finally, she shall not be lawful to him after that, until she marries another husband. If he divorces her, then it is no fault in them to return to each other, if they suppose that they will maintain God's bounds. Those are God's bounds; He makes them clear unto a people that have knowledge.

And if he divorces her [finally], she shall thereafter not be lawful unto him unless she first takes another man for husband; then, if the latter divorces her, there shall be no sin upon either of the two if they return to one another-provided that both of them think that they will be able to keep within the bounds set by God: for these are the bounds of God which He makes clear unto people of [innate] knowledge.

If he divorceth her, then she is not allowed unto him thereafter until she wed a husband other than he; then if he divorceth her, no blame is on the twain in that they return unto each other, if they imagine they will oh serve the bonds of Allah. And these are the bonds of Allah; He expoundeth them unto a people who know.

And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband. Then, if the other husband divorces her, it is no sin on both of them that they reunite, provided they feel that they can keep the limits ordained by Allah. These are the limits of Allah, which He makes plain for the people who have knowledge.

If he divorces her, she shall not be lawful for him again until she has married another husband. If the latter divorces her, then there is no blame on them for reuniting, provided they think they can maintain God's limits. These are God’s limits; He makes them clear to people who know.

And if the husband divorces his wife (for the third time), she shall not remain his lawful wife after this (absolute) divorce, unless she marries another husband and the second husband divorces her. (In that case) there is no harm if they re-marry, provided that the woman and her first husband are convinced that they will be able to keep within the bounds fixed by Allah. And these are Allah's bounds, which He makes clear for the guidance of those who know (the consequences of transgression).

And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband. Then, if the other husband divorces her, it is no sin on both of them that they reunite, provided they feel that they can keep the limits ordained by Allah. These are the limits of Allah, which He makes plain for the people who have knowledge.

And if he hath divorced her (the third time), then she is not lawful unto him thereafter until she hath wedded another husband. Then if he (the other husband) divorce her it is no sin for both of them that they come together again if they consider that they are able to observe the limits of Allah. These are the limits of Allah. He manifesteth them for people who have knowledge.

And if he divorces her, she will not be lawful for him thereafter until she marries a husband other than him, and if he divorces her, there is no sin upon them to remarry if they think that they can maintain Allah’s bounds. These are Allah’s bounds, which He clarifies for a people who have knowledge.

If he divorces her (for the third time), she shall not be lawful to him after that until she has wed (not for the purpose of remarrying her former husband) another spouse and then if he divorces her it shall be no offense for either of them to return to each other, if they think that they can keep within the Bounds of Allah. Those are the Bounds of Allah. He makes them plain to people who know.

And if he has divorced her [for the third time], then she is not lawful to him afterward until [after] she marries a husband other than him. And if the latter husband divorces her [or dies], there is no blame upon the woman and her former husband for returning to each other if they think that they can keep [within] the limits of Allah. These are the limits of Allah, which He makes clear to a people who know.

After a divorce for the third time, it is not lawful for the husband to resume marital relations with her or remarry her until she has been married and divorced by another husband. In that case, there is no sin for the former husband to marry her if they (both) think that they can abide by the law. These are the laws of God. He explains them for the people of knowledge.

So if he divorces her she shall not be lawful to him afterwards until she marries another husband; then if he divorces her there is no blame on them both if they return to each other (by marriage), if they think that they can keep within the limits of Allah, and these are the limits of Allah which He makes clear for a people who know.

Fain <u>t</u>allaqah<u>a</u> fal<u>a</u> ta<u>h</u>illu lahu min baAAdu <u>h</u>att<u>a</u> tanki<u>h</u>a zawjan ghayrahu fain <u>t</u>allaqah<u>a</u> fal<u>a</u> jun<u>ah</u>a AAalayhim<u>a</u> an yatar<u>a</u>jaAA<u>a</u> in <i><u>th</u></i>ann<u>a</u> an yuqeem<u>a</u> <u>h</u>udooda All<u>a</u>hi watilka <u>h</u>udoodu All<u>a</u>hi yubayyinuh<u>a</u> liqawmin yaAAlamoon<b>a</b>

And if man finally divorces his wife, he cannot remarry her until she has married another man. Then if the next husband divorces her, there will be no blame on either of them if the former husband and wife return to one another, provided they think that they can keep within the bounds set by God. These are the bounds prescribed by God, which He makes clear to men of understanding.

So if a husband divorces his wife (irrevocably), He cannot, after that, re-marry her until after she has married another husband and He has divorced her. In that case there is no blame on either of them if they re-unite, provided they feel that they can keep the limits ordained by Allah. Such are the limits ordained by Allah, which He makes plain to those who understand.

When you have divorced your wives, and they have reached the end of the period of waiting, then keep them honourably (by revoking the divorce), or let them go with honour, and do not detain them with the intent of harassing lest you should transgress. He who does so will wrong himself. Do not mock the decrees of God, and remember the favours God has bestowed on you, and revealed to you the Book and the Law to warn you of the consequences of doing wrong. Have fear of God, and remember, God is cognisant of everything.

And when you have divorced women, and their term reaches its end, either retain them on good terms within this period or release them with kindness; and do not retain them in order to hurt them, hence transgressing the limits; and he who does so harms only himself; and do not make the signs of Allah the objects of ridicule; and remember Allah’s favour that is bestowed upon you and that He has sent down to you the Book and wisdom, for your guidance; keep fearing Allah and know well that Allah knows everything. (The traditions of the Holy Prophet – sunnah and hadith – are called wisdom.)

When you divorce women, and they have reached their term, then retain them honourably or set them free honourably; do not retain them by force, to transgress; whoever does that has wronged himself. Take not God's signs in mockery, and remember God's blessing upon you, and the Book and the Wisdom He has sent down on you, to admonish you. And fear God, and know that God has knowledge of everything.

And so, when you divorce women and they are about to reach the end of their waiting-term, then either retain them in a fair manner or let them go in a fair manner. But do not retain them against their will in order to hurt [them]: for he who does so sins indeed against himself. And do not take [these] messages of God in a frivolous spirit; and remember the blessings with which God has graced you, and all the revelation and the wisdom which He has bestowed on you from on high in order to admonish you thereby; and remain conscious of God, and know that God has full knowledge of everything.

And when ye have divorced your women, and they have attained their period, then either retain them reputably or let them off kindly; and retain them not to their hurt that ye may trespass; and whosoever doth this assuredly wrongeth his soul. And hold not Allah's commandments in mockery and remember Allah's favour upon you, and that he hath sent down unto you the Book and the wisdom wherewith He exhorted you; and fear Allah, and know that verily Allah is of everything the Knower

And when you have divorced women and they have fulfilled the term of their prescribed period, either take them back on reasonable basis or set them free on reasonable basis. But do not take them back to hurt them, and whoever does that, then he has wronged himself. And treat not the Verses (Laws) of Allah as a jest, but remember Allah's Favours on you (i.e. Islam), and that which He has sent down to you of the Book (i.e. the Quran) and Al-Hikmah (the Prophet's Sunnah - legal ways - Islamic jurisprudence, etc.) whereby He instructs you. And fear Allah, and know that Allah is All-Aware of everything.

When you divorce women, and they have reached their term, either retain them amicably, or release them amicably. But do not retain them to hurt them and commit aggression. Whoever does that has wronged himself. And do not take God’s revelations for a joke. And remember God's favor to you, and that He revealed to you the Scripture and Wisdom to teach you. And fear God, and know that God is aware of everything.

And when you have divorced your wives and they are about to complete their prescribed term, then either retain them gracefully or release them generously. It is transgression to retain them merely for harassment; and whoever' does that indeed wrongs his own self. Do not play with Allah's Commandments, and remember that Allah has blessed you with a great favour. He admonishes you to show due respect to the Book and the Wisdom He has sent to you. Fear Allah and know that He is fully aware of everything.

And when you have divorced women and they have fulfilled the term of their prescribed period, either take them back on a reasonable basis or set them free on a reasonable basis. But do not take them back to hurt them, and whoever does that, then he has wronged himself. And treat not the verses (Laws) of Allah in jest, but remember Allah's favors on you (i.e., Islam), and that which He has sent down to you of the Book (i.e., the Qur'an) and Al-Hikmah (the Prophet's Sunnah ـ legal ways ـ Islamic jurisprudence) whereby He instructs you. And fear Allah, and know that Allah is All-Aware of everything.

When ye have divorced women, and they have reached their term, then retain them in kindness or release them in kindness. Retain them not to their hurt so that ye transgress (the limits). He who doeth that hath wronged his soul. Make not the revelations of Allah a laughing-stock (by your behaviour), but remember Allah's grace upon you and that which He hath revealed unto you of the Scripture and of wisdom, whereby He doth exhort you. Observe your duty to Allah and know that Allah is Aware of all things.

When you divorce women and they complete their term [of waiting], then either retain them honourably or release them honourably, and do not retain them maliciously in order that you may transgress; and whoever does that certainly wrongs himself. Do not take the signs of Allah in derision, and remember Allah’s blessing upon you, and what He has sent down to you of the Book and wisdom, to advise you therewith. Be wary of Allah and know that Allah has knowledge of all things.

When you have divorced women and they have reached the end of their waiting period, either keep them in kindness or let them go with kindness. But you shall not keep them, being harmful, in order to transgress. Whoever does this wrongs himself. Do not take the verses of Allah in mockery. Remember the favor of Allah upon you, and what He sent down to you from the Book and Wisdom to exhort you. Fear Allah and know that He has knowledge of everything.

And when you divorce women and they have [nearly] fulfilled their term, either retain them according to acceptable terms or release them according to acceptable terms, and do not keep them, intending harm, to transgress [against them]. And whoever does that has certainly wronged himself. And do not take the verses of Allah in jest. And remember the favor of Allah upon you and what has been revealed to you of the Book and wisdom by which He instructs you. And fear Allah and know that Allah is Knowing of all things.

When you divorce your wives and their waiting period has almost ended, you may resume marital relations with honor or leave them with kindness. Do not force them to live with you in suffering to satisfy your hostility. Whoever commits such transgressions, he has only harmed himself. Do not make jest of God's words. Remember the favors that God has done to you and the Book and wisdom He has revealed for your guidance. Have fear of God and know that God has knowledge of all things.

And when you divorce women and they reach their prescribed time, then either retain them in good fellowship or set them free with liberality, and do not retain them for injury, so that you exceed the limits, and whoever does this, he indeed is unjust to his own soul; and do not take Allah's communications for a mockery, and remember the favor of Allah upon you, and that which He has revealed to you of the Book and the Wisdom, admonishing you thereby; and be careful (of your duty to) Allah, and know that Allah is the Knower of all things.

Wai<u>tha</u> <u>t</u>allaqtumu a<b>l</b>nnis<u>a</u>a fabalaghna ajalahunna faamsikoohunna bimaAAroofin aw sarri<u>h</u>oohunna bimaAAroofin wal<u>a</u> tumsikoohunna <u>d</u>ir<u>a</u>ran litaAAtadoo waman yafAAal <u>tha</u>lika faqad <i><u>th</u></i>alama nafsahu wal<u>a</u> tattakhi<u>th</u>oo <u>a</u>y<u>a</u>ti All<u>a</u>hi huzuwan wa<b>o</b><u>th</u>kuroo niAAmata All<u>a</u>hi AAalaykum wam<u>a</u> anzala AAalaykum mina alkit<u>a</u>bi wa<b>a</b>l<u>h</u>ikmati yaAAi<i><u>th</u></i>ukum bihi wa<b>i</b>ttaqoo All<u>a</u>ha wa<b>i</b>AAlamoo anna All<u>a</u>ha bikulli shayin AAaleem<b>un</b>

Once you divorce women, and they have reached the end of their waiting period, then either retain them in all decency or part from them decently. Do not retain them in order to harm them or to wrong them. Whoever does this, wrongs his own soul. Do not make a mockery of God's revelations. Remember the favours God has bestowed upon you, and the Book and the wisdom He has revealed to exhort you. Fear God and know that God is aware of everything.

When ye divorce women, and they fulfil the term of their ('Iddat), either take them back on equitable terms or set them free on equitable terms; but do not take them back to injure them, (or) to take undue advantage; if any one does that; He wrongs his own soul. Do not treat Allah's Signs as a jest, but solemnly rehearse Allah's favours on you, and the fact that He sent down to you the Book and Wisdom, for your instruction. And fear Allah, and know that Allah is well acquainted with all things.

When you have divorced your wives and they have completed the fixed term (of waiting), do not stop them from marrying other men if it is agreed between them honourably. This warning is for those among you who believe in God and the Last Day. This is both proper and right for you, for God knows and you do not know.

And when you have divorced women and they complete their waiting period – then O guardians of such women, do not prevent them from marrying their husbands if they agree between themselves in accordance with Islamic law; this lesson is for those among People who Believe in Allah and the Last Day; this is purer for you, and cleaner; and Allah knows and you do not know.

When you divorce women, and they have reached their term, do not debar them from marrying their husbands, when they have agreed together honourably. That is an admonition for whoso of you believes in God and the Last Day; that is cleaner and purer for you; God knows, and you know not.

And when you divorce women, and they have come to the end of their waiting-term, hinder them not from marrying other men if they have agreed with each other in a fair manner. This is an admonition unto every one of you who believes in God and the Last Day; it is the most virtuous [way] for you, and the cleanest. And God knows, whereas you do not know.

And when ye have divorced women and they have attained their period; straiten them not so that they wed not their husbands when they have agreed between themselves reputably; hereby is exhorted he among you who believeth in Allah and the Last Day: this is cleanest for you and purest. Allah knoweth and ye know not.

And when you have divorced women and they have fulfilled the term of their prescribed period, do not prevent them from marrying their (former) husbands, if they mutually agree on reasonable basis. This (instruction) is an admonition for him among you who believes in Allah and the Last Day. That is more virtuous and purer for you. Allah knows and you know not.

When you divorce women, and they have reached their term, do not prevent them from marrying their husbands, provided they agree on fair terms. Thereby is advised whoever among you believes in God and the Last Day. That is better and more decent for you. God knows, and you do not know.

When you have divorced your wives absolutely and they have completed their prescribed term, then you should not prevent them from marrying their prospective husbands, if they mutually agree to marry each other in a lawful way. You are enjoined not to commit such an offence, if you sincerely believe in Allah and the Last Day. It is most decent and pure for you to desist from this; Allah knows and you do not know.

And when you have divorced women and they have fulfilled the term of their prescribed period, do not prevent them from marrying their (former) husbands, if they mutually agree on reasonable basis. This (instruction) is an admonition for him among you who believes in Allah and the Last Day. That is more virtuous and purer for you. Allah knows and you know not.

And when ye have divorced women and they reach their term, place not difficulties in the way of their marrying their husbands if it is agreed between them in kindness. This is an admonition for him among you who believeth in Allah and the Last Day. That is more virtuous for you, and cleaner. Allah knoweth; ye know not.

When you divorce women and they complete their term, do not hinder them from [re]marrying their husbands, when they honourably reach mutual consent. Herewith are advised those of you who believe in Allah and the Last Day. That will be more decent and purer for you, and Allah knows and you do not know.

When you divorce women, and they have reached their term, do not restrain them from marrying their (future) husbands, when they have agreed together with kindness. That is an exhortation for whosoever of you believes in Allah and the Last Day. That is cleaner and purer for you. Allah knows, and you do not know.

And when you divorce women and they have fulfilled their term, do not prevent them from remarrying their [former] husbands if they agree among themselves on an acceptable basis. That is instructed to whoever of you believes in Allah and the Last Day. That is better for you and purer, and Allah knows and you know not.

When the waiting period of the divorced women has ended, you (her relatives) must not prevent them from marrying their (previous) husbands again if they might reach an honorable agreement. This is an advice for those of you who believe in God and the Day of Judgment. It is the most beneficial and pure way of treating each other. God knows but you do not know.

And when you have divorced women and they have ended-- their term (of waiting), then do not prevent them from marrying their husbands when they agree among themselves in a lawful manner; with this is admonished he among you who believes in Allah and the last day, this is more profitable and purer for you; and Allah knows while you do not know.

Wai<u>tha</u> <u>t</u>allaqtumu a<b>l</b>nnis<u>a</u>a fabalaghna ajalahunna fal<u>a</u> taAA<u>d</u>uloohunna an yanki<u>h</u>na azw<u>a</u>jahunna i<u>tha</u> tar<u>ad</u>aw baynahum bi<b>a</b>lmaAAroofi <u>tha</u>lika yooAAa<i><u>th</u></i>u bihi man k<u>a</u>na minkum yuminu bi<b>A</b>ll<u>a</u>hi wa<b>a</b>lyawmi al<u>a</u>khiri <u>tha</u>likum azk<u>a</u> lakum waa<u>t</u>haru wa<b>A</b>ll<u>a</u>hu yaAAlamu waantum l<u>a</u> taAAlamoon<b>a</b>

When you divorce women and they reach the end of their waiting period, do not prevent them from marrying other men, if they have come to an honourable agreement. This is enjoined on every one of you who believes in God and the Last Day; it is more wholesome and purer for you. God knows, but you do not know.

When ye divorce women, and they fulfil the term of their ('Iddat), do not prevent them from marrying their (former) husbands, if they mutually agree on equitable terms. This instruction is for all amongst you, who believe in Allah and the Last Day. That is (the course Making for) most virtue and purity amongst you and Allah knows, and ye know not.

The mothers should suckle their babies for a period of two years for those (fathers) who wish that they should complete the suckling, in which case they should feed them and clothe them in a befitting way; but no soul should be compelled beyond capacity, neither the mother made to suffer for the child nor the father for his offspring. The same holds good for the heir of the father (if he dies). If they wish to wean the child by mutual consent there is no harm. And if you wish to engage a wet nurse you may do so if you pay her an agreed amount as is customary. But fear God, and remember that God sees all that you do.

And mothers shall breast-feed their children for two full years – for those who wish to complete the term of milk feeding; and the father of the child must provide for food and clothing of the mother in accordance with custom; no one will be burdened except with what he can bear; a mother should not be harmed because of her child, nor he to whom the child is born be harmed because of his child (or a mother should not harm the child nor he to whom the child is born should harm the child); and the same is incumbent on the guardian in place of the father; then if the parents desire to wean the child by mutual consent and consultation, it is no sin for them; and if you wish to give your children out to a (milk feeding) nurse, it is no sin for you, provided you pay to them what is agreed, with kindness; and keep fearing Allah, and know well that Allah is seeing what you do.

Mothers shall suckle their children two years completely, for such as desire to fulfil the suckling. It is for the father to provide them and clothe them honourably. No soul is charged save to its capacity; a mother shall not be pressed for her child, neither a father for his child. The heir has a like duty. But if the couple desire by mutual consent and consultation to wean, then it is no fault in them. And if you desire to seek nursing for your children, it is no fault in you provide you hand over what you have given honourably; and fear God, and know that God sees the things you do.

And the [divorced] mothers may nurse their children for two whole years, if they wish to complete the period of nursing; and it is incumbent upon him who has begotten the child to provide in a fair manner for their sustenance and clothing. No human being shall be burdened with more than he is well able to bear: neither shall a mother be made to suffer because of her child, nor, because of his child, he who has begotten it. And the same duty rests upon the [father's] heir. And if both [parents] decide, by mutual consent and counsel, upon separation [of mother and child], they will incur no sin [thereby]; and if you decide to entrust your children to foster-mothers, you will incur no sin provided you ensure, in a fair manner, the safety of the child which you are handing over. But remain conscious of God, and know that God sees all that you do.

And mothers shall suckle their children two whole years: this is for him who intendeth that he shall complete the suckling; and on him to whom the child is born, is their provision and clothing reputably; not a soul is tasked except according to its capacity. Neither shall a mother be hurt because of her child, nor shall he to whom the child is born because of his Child; and on the heir shall devolve the like thereof. Then if the twain desire weaning by agreement between them and mutual counsel, on the twain is no blame. And if ye desire to give your children out for suckling, On you is no blame when ye hand over that which ye had agreed to give her reputably. And fear Allah, and know that of that which ye work Allah is the Beholder.

The mothers shall give suck to their children for two whole years, (that is) for those (parents) who desire to complete the term of suckling, but the father of the child shall bear the cost of the mother's food and clothing on a reasonable basis. No person shall have a burden laid on him greater than he can bear. No mother shall be treated unfairly on account of her child, nor father on account of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they both decide on weaning, by mutual consent, and after due consultation, there is no sin on them. And if you decide on a foster suckling-mother for your children, there is no sin on you, provided you pay (the mother) what you agreed (to give her) on reasonable basis. And fear Allah and know that Allah is All-Seer of what you do.

Mothers may nurse their infants for two whole years, for those who desire to complete the nursing-period. It is the duty of the father to provide for them and clothe them in a proper manner. No soul shall be burdened beyond its capacity. No mother shall be harmed on account of her child, and no father shall be harmed on account of his child. The same duty rests upon the heir. If the couple desire weaning, by mutual consent and consultation, they commit no error by doing so. You commit no error by hiring nursing-mothers, as long as you pay them fairly. And be wary of God, and know that God is Seeing of what you do.

The (divorced) mothers shall suckle their children for two whole years, if the fathers desire the suckling to be completed. In that case the father of the child shall, in the fair known way, be responsible for their food and clothing. But none should be burdened with more than one can bear: neither the mother should be pressed unjustly (to accept unfair terms) just because she is the mother nor should the father be burdened just because he is the father. And the same responsibility for the maintenance of the mother devolves upon the father of the child and his heir. There is no harm if they wean the child by mutual consent and consultation. Moreover, there is no harm if you choose to give your children a suckle by a wet nurse, provided that you pay her fairly. Fear Allah and know it well that whatever you do is in the sight of Allah.

The mothers should suckle their children for two whole years, (that is) for those (parents) who desire to complete the term of suckling, but the father of the child shall bear the cost of the mother's food and clothing on a reasonable basis. No person shall have a burden laid on him greater than he can bear. No mother shall be treated unfairly on account of her child, nor father on account of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they both decide on weaning, by mutual consent, and after due consultation, there is no sin on them. And if you decide on a foster suckling-mother for your children, there is no sin on you, provided you pay (the mother) what you agreed (to give her) on a reasonable basis. And fear Allah and know that Allah is All-Seer of what you do.

Mothers shall suckle their children for two whole years; (that is) for those who wish to complete the suckling. The duty of feeding and clothing nursing mothers in a seemly manner is upon the father of the child. No-one should be charged beyond his capacity. A mother should not be made to suffer because of her child, nor should he to whom the child is born (be made to suffer) because of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they desire to wean the child by mutual consent and (after) consultation, it is no sin for them; and if ye wish to give your children out to nurse, it is no sin for you, provide that ye pay what is due from you in kindness. Observe your duty to Allah, and know that Allah is Seer of what ye do.

Mothers shall suckle their children for two full years—that for such as desire to complete the suckling—and on the father shall be their maintenance and clothing, in accordance with honourable norms. No soul is to be tasked except according to its capacity: neither the mother shall be made to suffer harm on her child’s account, nor the father on account of his child, and on the [father’s] heir devolve [duties and rights] similar to that. And if the couple desire to wean with mutual consent and consultation, there will be no sin upon them. And if you want to have your children wet-nursed, there will be no sin upon you so long as you pay what you give in accordance with honourable norms, and be wary of Allah and know that Allah watches what you do.

Mothers shall suckle their children for two years completely, for whoever desires to fulfill the suckling. It is for the father to provide for them and clothe them with kindness. No soul is charged except to its capacity. A mother shall not be harmed for her child, neither a father for his child. And upon the heir is like that. If both desire to wean by mutual consent and consultation, then no guilt shall be on them. And if you desire a wet nurse for your children, then no guilt shall be on you if you hand over what you have given with kindness. And fear Allah, and know that Allah is the Seer of what you do.

Mothers may breastfeed their children two complete years for whoever wishes to complete the nursing [period]. Upon the father is the mothers' provision and their clothing according to what is acceptable. No person is charged with more than his capacity. No mother should be harmed through her child, and no father through his child. And upon the [father's] heir is [a duty] like that [of the father]. And if they both desire weaning through mutual consent from both of them and consultation, there is no blame upon either of them. And if you wish to have your children nursed by a substitute, there is no blame upon you as long as you give payment according to what is acceptable. And fear Allah and know that Allah is Seeing of what you do.

Mothers will breast feed their babies for two years if the fathers want them to complete this term. The father has to pay them reasonable expenses. No soul is responsible for what is beyond its ability. None of the parents should suffer any loss from the other because of the baby. The heirs are responsible to look after the children of a deceased. It is no sin for the parents to have a mutual agreement about weaning the baby. There is no sin in hiring a woman to breast feed your children for a reasonable payment. Have fear of God and know that God is well aware of what you do.

And the mothers should suckle their children for two whole years for him who desires to make complete the time of suckling; and their maintenance and their clothing must be-- borne by the father according to usage; no soul shall have imposed upon it a duty but to the extent of its capacity; neither shall a mother be made to suffer harm on account of her child, nor a father on account of his child, and a similar duty (devolves) on the (father's) heir, but if both desire weaning by mutual consent and counsel, there is no blame on them, and if you wish to engage a wet-nurse for your children, there is no blame on you so long as you pay what you promised for according to usage; and be careful of (your duty to) Allah and know that Allah sees what you do.

Wa<b>a</b>lw<u>a</u>lid<u>a</u>tu yur<u>d</u>iAAna awl<u>a</u>dahunna <u>h</u>awlayni k<u>a</u>milayni liman ar<u>a</u>da an yutimma a<b>l</b>rra<u>da</u>AAata waAAal<u>a</u> almawloodi lahu rizquhunna wakiswatuhunna bi<b>a</b>lmaAAroofi l<u>a</u> tukallafu nafsun ill<u>a</u> wusAAah<u>a</u> l<u>a</u> tu<u>da</u>rra w<u>a</u>lidatun biwaladih<u>a</u> wal<u>a</u> mawloodun lahu biwaladihi waAAal<u>a</u> alw<u>a</u>rithi mithlu <u>tha</u>lika fain ar<u>a</u>d<u>a</u> fi<u>sa</u>lan AAan tar<u>ad</u>in minhum<u>a</u> watash<u>a</u>wurin fal<u>a</u> jun<u>ah</u>a AAalayhim<u>a</u> wain aradtum an tastar<u>d</u>iAAoo awl<u>a</u>dakum fal<u>a</u> jun<u>ah</u>a AAalaykum i<u>tha</u> sallamtum m<u>a</u> <u>a</u>taytum bi<b>a</b>lmaAAroofi wa<b>i</b>ttaqoo All<u>a</u>ha wa<b>i</b>AAlamoo anna All<u>a</u>ha bim<u>a</u> taAAmaloona ba<u>s</u>eer<b>un</b>

And the [divorced] mothers should nurse their children for two whole years, if they wish to complete the period of nursing; and during that period the father of the child shall be responsible for the maintenance of the mother in a reasonable manner. No soul is charged with more than it can bear. No mother should be made to suffer on account of her child, and no father should be made to suffer on account of his child. The same duties devolve upon the father's heir [in case of the death of the father]. But if, after consultation, they choose by mutual agreement to wean the child, there shall be no blame on them. Nor shall it be any offence for you if you desire to engage a wet-nurse for your children, provided you hand over what you have agreed to pay, in a reasonable manner. Have fear of God and know that God is observant of all your actions.

The mothers shall give such to their offspring for two whole years, if the father desires to complete the term. But he shall bear the cost of their food and clothing on equitable terms. No soul shall have a burden laid on it greater than it can bear. No mother shall be Treated unfairly on account of her child. Nor father on account of his child, an heir shall be chargeable in the same way. If they both decide on weaning, by mutual consent, and after due consultation, there is no blame on them. If ye decide on a foster-mother for your offspring, there is no blame on you, provided ye pay (the mother) what ye offered, on equitable terms. But fear Allah and know that Allah sees well what ye do.

Wives of men who die among you should wait (after their husbands death) for four months and ten days; and when the term is over there is no sin if they do what they like with themselves honourably, for God is aware of all that you do.

And those among you who die leaving wives behind them, then such widows shall restrain themselves for four months and ten days; so when their term is completed, O guardians of such women, there is no sin on you in what the women may decide for themselves in accordance with Islamic law; and Allah is Well Aware of what you do.

And those of you who die, leaving wives, they shall wait by themselves for four months and ten nights; when they have reached their term then it is no fault in you what they may do with themselves honourably. God is aware of the things you do.

And if any of you die and leave wives behind, they shall undergo, without remarrying, a waiting-period of four months and ten days; whereupon, when they have reached the end of their waiting-term, there shall be no sin in whatever they may do with their persons in a lawful manner. And God is aware of all that you do.

And as for those of you who die and leave wives behind, they Shall keep them selves in waiting for four months and ten days. Then when they have attained their period, no blame there is on you for that which they do with them selves reputably. And of that which ye work Allah is aware.

And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days, then when they have fulfilled their term, there is no sin on you if they (the wives) dispose of themselves in a just and honourable manner (i.e. they can marry). And Allah is Well-Acquainted with what you do.

As for those among you who die and leave widows behind, their widows shall wait by themselves for four months and ten days. When they have reached their term, there is no blame on you regarding what they might honorably do with themselves. God is fully acquainted with what you do.

If those of you, who die, leave wives behind, they should abstain (from marriage) for four months and ten days. Then when their waiting term expires, they are free to do whatever they choose for themselves, provided that it is decent; you shall not be answerable for this; Allah is fully aware of what you do.

And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days, then when they have fulfilled their term, there is no sin on you if they (the wives) dispose of themselves in a (just and) honorable manner (i.e., they can marry). And Allah is well-acquainted with what you do.

Such of you as die and leave behind them wives, they (the wives) shall wait, keeping themselves apart, four months and ten days. And when they reach the term (prescribed for them) then there is no sin for you in aught that they may do with themselves in decency. Allah is informed of what ye do.

As for those of you who die leaving wives, they shall wait by themselves four months and ten days, and when they complete their term, there will be no sin upon you in respect of what they may do with themselves in accordance with honourable norms. And Allah is well aware of what you do.

And those of you who die and leave wives behind such wives shall wait by themselves for four months and ten (nights). When they have reached the end of their waiting period, there shall be no offense for you in whatever they choose for themselves kindly. Allah is Aware of what you do.

And those who are taken in death among you and leave wives behind - they, [the wives, shall] wait four months and ten [days]. And when they have fulfilled their term, then there is no blame upon you for what they do with themselves in an acceptable manner. And Allah is [fully] Acquainted with what you do.

The wives of those of you who die have to wait for a period of four months and ten days. After this appointed time, it is no sin for the relatives of the deceased to let the widows do what is reasonable. God knows well what you do.

And (as for) those of you who die and leave wives behind, they should keep themselves in waiting for four months and ten days; then when they have fully attained their term, there is no blame on you for what they do for themselves in a lawful manner; and Allah is aware of what you do.

Wa<b>a</b>lla<u>th</u>eena yutawaffawna minkum waya<u>th</u>aroona azw<u>a</u>jan yatarabba<u>s</u>na bianfusihinna arbaAAata ashhurin waAAashran fai<u>tha</u> balaghna ajalahunna fal<u>a</u> jun<u>ah</u>a AAalaykum feem<u>a</u> faAAalna fee anfusihinna bi<b>a</b>lmaAAroofi wa<b>A</b>ll<u>a</u>hu bim<u>a</u> taAAmaloona khabeer<b>un</b>

If any of you die and leave widows, the widows should wait for four months and ten days. When they have reached the end of their waiting period you will not be blamed for what they may reasonably choose to do with themselves: God is aware of what you do.

If any of you die and leave widows behind, they shall wait concerning themselves four months and ten days: When they have fulfilled their term, there is no blame on you if they dispose of themselves in a just and reasonable manner. And Allah is well acquainted with what ye do.

There is no harm in proposing in secret to (any of) these women, or keeping the intention to yourself: God is aware that you will keep them in mind. Yet do not make a promise in secret, unless you speak in a manner that is proper; and do not resolve upon marriage till the fixed term of waiting is over. Remember that God knows what is in your hearts; so be fearful of Him, and remember that God is forgiving and forbearing.

And there is no sin on you if you propose marriage to women while they are hidden from your view, or hide it in your hearts; Allah knows that you will now remember them, but do not make secret pacts with women except by decent words recognised by Islamic law; and do not consummate the marriage until the written command reaches its completion; know well that Allah knows what is in your hearts, therefore fear Him; and know well that Allah is Oft Forgiving, Most Forbearing.

There is no fault in you touching the proposal to women you offer, or hide in your hearts; God knows that you will be mindful of them; but do not make troth with them secretly without you speak honourable words. And do not resolve on the knot of marriage until the book has reached its term; and know that God knows what is in your hearts, so be fearful of Him; and know that God is All-forgiving, All-clement.

But you will incur no sin if you give a hint of [an intended] marriage-offer to [any of] these women, or if you conceive such an intention without making it obvious: [for] God knows that you intend to ask them in marriage. Do not, however, plight your troth with them in secret, but speak only in a decent manner; and do not proceed with tying the marriage-knot ere the ordained [term of waiting] has come to its end. And know that God knows what is in your minds, and therefore remain conscious of Him; and know, too, that God is much-forgiving, forbearing.

And no blame is on you in that ye speak indirectly of your troth unto the said women or conceal it in, your souls! Allah knoweth that ye will anon make mention of these women: but make no promises unto them in secret, except ye speak a reputable saying. And even resolve not on wedding-knot until the prescribed term hath attained its end; and know that Allah knoweth that which is in your souls, wherefore beware of Him, and know that Allah is Forgiving, Forbearing

And there is no sin on you if you make a hint of betrothal or conceal it in yourself, Allah knows that you will remember them, but do not make a promise of contract with them in secret except that you speak an honourable saying according to the Islamic law (e.g. you can say to her, "If one finds a wife like you, he will be happy"). And do not consummate the marriage until the term prescribed is fulfilled. And know that Allah knows what is in your minds, so fear Him. And know that Allah is Oft-Forgiving, Most Forbearing.

You commit no error by announcing your engagement to women, or by keeping it to yourselves. God knows that you will be thinking about them. But do not meet them secretly, unless you have something proper to say. And do not confirm the marriage tie until the writing is fulfilled. And know that God knows what is in your souls, so beware of Him. And know that God is Forgiving and Forbearing.

It is no offence if you make indirect proposal of marriage to widows during their waiting term or keep it concealed in your hearts: for Allah knows that you will naturally think of them. But be careful not to make any secret engagement. If you have to do anything, do it in an honourable way. And you should not settle anything finally about the marriage until the waiting term expires. Understand it well that Allah even knows what is hidden in your hearts; so fear Him. Also know that Allah is Lenient and Forgiving.

And there is no sin on you if you make a hint of betrothal or conceal it in yourself, Allah knows that you will remember them, but do not make a promise (of contract) with them in secret except that you speak an honorable saying. And do not be determined on the marriage bond until the term prescribed is fulfilled. And know that Allah knows what is in your minds, so fear Him. And know that Allah is Oft-Forgiving, Most Forbearing.

There is no sin for you in that which ye proclaim or hide in your minds concerning your troth with women. Allah knoweth that ye will remember them. But plight not your troth with women except by uttering a recognised form of words. And do not consummate the marriage until (the term) prescribed is run. Know that Allah knoweth what is in your minds, so beware of Him; and know that Allah is Forgiving, Clement.

There is no sin upon you in what you may hint in proposing to [recently widowed] women, or what you may secretly cherish within your hearts. Allah knows that you will be thinking of them, but do not make troth with them secretly, unless you say honourable words, and do not resolve on a marriage tie until the prescribed term is complete. Know that Allah knows what is in your hearts, so beware of Him; and know that Allah is all-forgiving, all-forbearing.

No guilt shall be on you in the indication of an engagement to women or what you suppress in yourself. Allah knows that you will remember them; but do not promise them secretly unless you speak kind words (only of indication). And do not resolve on the knot of marriage until the writing has reached its term. And know that Allah knows what is in your hearts, so be cautious of Him. And know that Allah is the Forgiver, the Clement.

There is no blame upon you for that to which you [indirectly] allude concerning a proposal to women or for what you conceal within yourselves. Allah knows that you will have them in mind. But do not promise them secretly except for saying a proper saying. And do not determine to undertake a marriage contract until the decreed period reaches its end. And know that Allah knows what is within yourselves, so beware of Him. And know that Allah is Forgiving and Forbearing.

It is not a sin if you make an indirect marriage proposal or have such an intention in your hearts. God knows that you will cherish their memories in your hearts. Do not have secret dates unless you behave lawfully. Do not decide for a marriage before the appointed time is over. Know that God knows what is in your hearts. Have fear of Him and know that He is All-forgiving and All-merciful.

And there is no blame on you respecting that which you speak indirectly in the asking of (such) women in marriage or keep (the proposal) concealed within your minds; Allah knows that you will mention them, but do not give them a promise in secret unless you speak in a lawful manner, and do not confirm the marriage tie until the writing is fulfilled, and know that Allah knows what is in your minds, therefore beware of Him, and know that Allah is Forgiving, Forbearing.

Wal<u>a</u> jun<u>ah</u>a AAalaykum feem<u>a</u> AAarra<u>d</u>tum bihi min khi<u>t</u>bati a<b>l</b>nnis<u>a</u>i aw aknantum fee anfusikum AAalima All<u>a</u>hu annakum sata<u>th</u>kuroonahunna wal<u>a</u>kin l<u>a</u> tuw<u>a</u>AAidoohunna sirran ill<u>a</u> an taqooloo qawlan maAAroofan wal<u>a</u> taAAzimoo AAuqdata a<b>l</b>nnik<u>ah</u>i <u>h</u>att<u>a</u> yablugha alkit<u>a</u>bu ajalahu wa<b>i</b>AAlamoo anna All<u>a</u>ha yaAAlamu m<u>a</u> fee anfusikum fa<b>i</b><u>hth</u>aroohu wa<b>i</b>AAlamoo anna All<u>a</u>ha ghafoorun <u>h</u>aleem<b>un</b>

It shall be no offence for you to hint at a proposal of marriage [to divorced or widowed women] or to cherish them in your hearts. God knows that you will bear them in mind. But do not enter into any secret arrangement with them, beyond conveying some indication to them of your inclination. Do not proceed with tying the marriage-knot before the end of their waiting period. Know that God has knowledge of all your thoughts. Therefore, take heed and bear in mind that God is forgiving and forbearing.

There is no blame on you if ye make an offer of betrothal or hold it in your hearts. Allah knows that ye cherish them in your hearts: But do not make a secret contract with them except in terms Honourable, nor resolve on the tie of marriage till the term prescribed is fulfilled. And know that Allah Knoweth what is in your hearts, and take heed of Him; and know that Allah is Oft-forgiving, Most Forbearing.

There is no sin in divorcing your wives before the consummation of marriage or settling the dowry; but then provide adequately for them, the affluent according to their means, the poor in accordance with theirs as is befitting. This is surely the duty of those who do good.

There is no sin upon you if you divorce women while you have not touched them or appointed their bridal money; and give them some provision; the rich according to their means, and the poor according to their means; a fair provision according to custom; this is a duty upon the virtuous.

There is no fault in you, if you divorce women while as yet you have not touched them nor appointed any marriage-portion for them; yet make provision for them, the affluent man according to his means, and according to his means the needy man, honourably -- an obligation on the good-doers.

You will incur no sin if you divorce women while you have not yet touched them nor settled a dower upon them; but [even in such a case] make provision for them - the affluent according to his means, and the straitened according to his means - a provision in an equitable manner: this is a duty upon all who would do good.

No blame is on you if ye divorce women while yet ye have not touched them nor settled unto them a settlement. Benefit them on the affluent is due according to his means, and on the straitened is due according to his means. a reputable present, and duty on the well-doers.

There is no sin on you, if you divorce women while yet you have not touched (had sexual relation with) them, nor appointed unto them their Mahr (bridal money given by the husband to his wife at the time of marriage). But bestow on them (a suitable gift), the rich according to his means, and the poor according to his means, a gift of reasonable amount is a duty on the doers of good.

You commit no error by divorcing women before having touched them, or before having set the dowry for them. And compensate them—the wealthy according to his means, and the poor according to his means—with a fair compensation, a duty upon the doers of good.

It is no sin if you divorce your wives while you have not yet touched them or fixed any dower for them. In such a case, pay them something anyhow. A rich man should pay fairly according to his means and a poor man according to his resources, for this is an obligation on the righteous people.

There is no sin on you, if you divorce women while yet you have not touched them, nor appointed for them their due (dowry). But give them a Mut`ah (a suitable gift), the rich according to his means, and the poor according to his means, a gift of reasonable amount is a duty on the doers of good.

It is no sin for you if ye divorce women while yet ye have not touched them, nor appointed unto them a portion. Provide for them, the rich according to his means, and the straitened according to his means, a fair provision. (This is) a bounden duty for those who do good.

There is no sin upon you if you divorce women while you have not yet touched them or settled a dowry for them. Yet provide for them—the well-off according to his capacity, and the poorly-off according to his capacity—with a sustenance that is honourable, an obligation on the virtuous.

It shall be no offense for you to divorce your wives as long as you have not touched them or obligated a right for them. Provide for them with fairness; the rich according to his means, and the restricted according to his. A right on the gooddoers.

There is no blame upon you if you divorce women you have not touched nor specified for them an obligation. But give them [a gift of] compensation - the wealthy according to his capability and the poor according to his capability - a provision according to what is acceptable, a duty upon the doers of good.

Also, it is not a sin if you divorce your wives before the consummation of the marriage or the fixing of the dowry. But the dowry will be due from a husband whether he is rich or poor. It is payable in a reasonable amount according to the husband's financial ability. This is an obligation for the righteous ones.

There is no blame on you if you divorce women when you have not touched them or appointed for them a portion, and make provision for them, the wealthy according to his means and the straitened in circumstances according to his means, a provision according to usage; (this is) a duty on the doers of good (to others).

L<u>a</u> jun<u>ah</u>a AAalaykum in <u>t</u>allaqtumu a<b>l</b>nnis<u>a</u>a m<u>a</u> lam tamassoohunna aw tafri<u>d</u>oo lahunna faree<u>d</u>atan wamattiAAoohunna AAal<u>a</u> almoosiAAi qadaruhu waAAal<u>a</u> almuqtiri qadaruhu mat<u>a</u>AAan bi<b>a</b>lmaAAroofi <u>h</u>aqqan AAal<u>a</u> almu<u>h</u>sineen<b>a</b>

You will not be blamed [for not paying the dower money] if you divorce women when you have not yet consummated the marriage or fixed a dower money upon them, but make fair provision for them, the affluent according to his means and the straitened according to his means; this is binding on righteous men.

There is no blame on you if ye divorce women before consummation or the fixation of their dower; but bestow on them (A suitable gift), the wealthy according to his means, and the poor according to his means;- A gift of a reasonable amount is due from those who wish to do the right thing.

And if you divorce them before the consummation of marriage, but after settling the dowry, then half the settled dowry must be paid, unless the woman forgoes it, or the person who holds the bond of marriage pays the full amount. And if the man pays the whole, it is nearer to piety. But do not forget to be good to each other, and remember that God sees all that you do.

If you divorce them before you have touched them and have appointed the bridal money, then payment of half of what is agreed is ordained unless the women forgo some of it, or he in whose hand is the marriage tie, pays more; and O men, your paying more is closer to piety; and do not forget the favours to each other; indeed Allah is seeing what you do.

And if you divorce them before you have touched them, and you have already appointed for them a marriage-portion, then one-half of what you have appointed, unless it be they make remission, or he makes remission in whose hand is the knot of marriage; yet that you should remit is nearer to godfearing. Forget not to be bountiful one towards another. Surely God sees the things you do.

And if you divorce them before having touched them, but after having settled a dower upon them, then [give them] half of what you have settled - unless it be that they forgo their claim or he in whose hand is the marriage-tie forgoes his claim [to half of the dower]: and to forgo what is due to you is more in accord with God-consciousness. And forget not [that you are to act with] grace towards one another: verily, God sees all that you do.

And if ye divorce them ere ye have touched them but have settled unto them a settlement, then due from you is half of that which ye have settled unless the wives forego, or he in whose hand is the wedding-knot foregoeth, and that ye should forego is nigher unto piety. And forget not grace amongst yourself; verily of that which ye work Allah is the Beholder.

And if you divorce them before you have touched (had a sexual relation with) them, and you have appointed unto them the Mahr (bridal money given by the husbands to his wife at the time of marriage), then pay half of that (Mahr), unless they (the women) agree to forego it, or he (the husband), in whose hands is the marriage tie, agrees to forego and give her full appointed Mahr. And to forego and give (her the full Mahr) is nearer to At-Taqwa (piety, right-eousness, etc.). And do not forget liberality between yourselves. Truly, Allah is All-Seer of what you do.

If you divorce them before you have touched them, but after you had set the dowry for them, give them half of what you specified—unless they forego the right, or the one in whose hand is the marriage contract foregoes it. But to forego is nearer to piety. And do not forget generosity between one another. God is seeing of everything you do.

In case you fixed a dower for them and then divorced them before you touched them, you should pay half of the fixed dower. But there is no harm if the woman agrees to forego it or the man, in whose hands is the marriage tie, is generous enough (to pay the dower in full). And if you (men) act generously, it is akin to piety. Do not forget to show generosity in your dealings with one another for Allah sees what you do.

And if you divorce them before you have touched (had a sexual relation with) them, and you have appointed for them their due (dowry), then pay half of that, unless they (the women) agree to remit it, or he (the husband), in whose hands is the marriage tie, agrees to remit it. And to remit is nearer to At-Taqwa (piety, righteousness). And do not forget liberality between yourselves. Truly, Allah is All-Seer of what you do.

If ye divorce them before ye have touched them and ye have appointed unto them a portion, then (pay the) half of that which ye appointed, unless they (the women) agree to forgo it, or he agreeth to forgo it in whose hand is the marriage tie. To forgo is nearer to piety. And forget not kindness among yourselves. Allah is Seer of what ye do.

And if you divorce them before you touch them, and you have already settled a dowry for them, then [pay them] half of what you have settled, unless they forgo it, or someone in whose hand is the marriage tie forgoes it. And to forgo is nearer to Godwariness; so do not forget graciousness among yourselves. Indeed Allah watches what you do.

If you divorce them before you have touched them but after their dowry has been determined, give them half of what you determined, unless they pardon, or he pardons in whose hand is the marriage knot. And if you pardon it is nearer to wardingoff (evil). Do not forget the generosity between each other. Allah is the Seer of what you do.

And if you divorce them before you have touched them and you have already specified for them an obligation, then [give] half of what you specified - unless they forego the right or the one in whose hand is the marriage contract foregoes it. And to forego it is nearer to righteousness. And do not forget graciousness between you. Indeed Allah, of whatever you do, is Seeing.

If you divorce your wives before the consummation of the marriage and the amount of dowry has been fixed, pay your wives half of the amount of their dowry unless she or her guardians drop their demand for payment. To drop such a demand is closer to piety. Be generous to each other. God is Well-Aware of what you do.

And if you divorce them before you have touched them and you have appointed for them a portion, then (pay to them) half of what you have appointed, unless they relinquish or he should relinquish in whose hand is the marriage tie; and it is nearer to righteousness that you should relinquish; and do not neglect the giving of free gifts between you; surely Allah sees what you do.

Wain <u>t</u>allaqtumoohunna min qabli an tamassoohunna waqad fara<u>d</u>tum lahunna faree<u>d</u>atan fani<u>s</u>fu m<u>a</u> fara<u>d</u>tum ill<u>a</u> an yaAAfoona aw yaAAfuwa alla<u>th</u>ee biyadihi AAuqdatu a<b>l</b>nnik<u>ah</u>i waan taAAfoo aqrabu li<b>l</b>ttaqw<u>a</u> wal<u>a</u> tansawoo alfa<u>d</u>la baynakum inna All<u>a</u>ha bim<u>a</u> taAAmaloona ba<u>s</u>eer<b>un</b>

If you divorce them before the marriage is consummated, but after their dower money has been settled, give them the half of their dower money, unless they [the women] agree to forego it, or the man [the husband] in whose hand lies the marriage knot foregoes it. To forego is nearer to righteousness. Do not neglect any chance of behaving benevolently towards each other. God is observant of whatever you do.

And if ye divorce them before consummation, but after the fixation of a dower for them, then the half of the dower (Is due to them), unless they remit it or (the man's half) is remitted by him in whose hands is the marriage tie; and the remission (of the man's half) is the nearest to righteousness. And do not forget Liberality between yourselves. For Allah sees well all that ye do.

Be wakeful of your service of prayer, and the midmost service; and honour God by standing before Him in devotion.

Guard all your prayers, and the middle prayer; and stand with reverence before Allah.

Be you watchful over the prayers, and the middle prayer; and do you stand obedient to God.

BE EVER mindful of prayers, and of praying in the most excellent way; and stand before God in devout obedience.

Guard the prayers, and the middle prayer, and stand up to Allah truly devout.

Guard strictly (five obligatory) As-Salawat (the prayers) especially the middle Salat (i.e. the best prayer - 'Asr). And stand before Allah with obedience [and do not speak to others during the Salat (prayers)].

Guard your prayers, and the middle prayer, and stand before God in devotion.

Take great care of your Prayers, especially of a Prayer that has excellent qualities of Salat and stand before Allah like devoted servants.

Guard strictly (five obligatory) As-Salawat (the prayers) especially the Middle Salah. And stand before Allah with obedience.

Be guardians of your prayers, and of the midmost prayer, and stand up with devotion to Allah.

Be watchful of your prayers, and [especially] the middle prayer, and stand in obedience to Allah;

And preserve the prayers and the middle prayer, and stand obedient to Allah.

Maintain with care the [obligatory] prayers and [in particular] the middle prayer and stand before Allah, devoutly obedient.

Pay due attention to your prayers, especially the middle prayer and stand up while praying, in obedience to God.

Attend constantly to prayers and to the middle prayer and stand up truly obedient to Allah.

<u>Ha</u>fi<i><u>th</u></i>oo AAal<u>a</u> a<b>l</b><u>ss</u>alaw<u>a</u>ti wa<b>al</b><u>ss</u>al<u>a</u>ti alwus<u>ta</u> waqoomoo lill<u>a</u>hi q<u>a</u>niteen<b>a</b>

Be ever mindful of prayers, especially the middle prayer; and stand up before God in submissive devotion.

Guard strictly your (habit of) prayers, especially the Middle Prayer; and stand before Allah in a devout (frame of mind).

If you fear (war or danger), pray while standing or on horseback; but when you have safety again remember God, for He taught you what you did not know.

And if you are in fear, pray while on foot or while riding, as you can; when you are in peace remember Allah the way He has taught you, which you did not know.

And if you are in fear, then afoot or mounted; but when you are secure, then remember God, as He taught you the things that you knew not.

But if you are in danger, [pray] walking or riding; and when you are again secure, bear God in mind - since it is He who taught you what you did not previously know.

And if ye fear, then pray on foot or riding; then when ye are secure, remember Allah in the way He hath taught you which ye ever knew not.

And if you fear (an enemy), perfrom Salat (pray) on foot or riding. And when you are in safety, offer the Salat (prayer) in the manner He has taught you, which you knew not (before).

But if you are in fear, then on foot, or riding. And when you are safe, remember God, as He taught you what you did not know.

Even if you are in danger, you must offer your Prayers anyhow on foot or on horseback. And when you have peace again, remember Allah in the manner He has taught you, which you did not know before.

And if you fear (an enemy), (perform Salah) on foot or riding. And when you are in safety, then remember Allah (pray) in the manner He has taught you, which you knew not (before).

And if ye go in fear, then (pray) standing or on horseback. And when ye are again in safety, remember Allah, as He hath taught you that which (heretofore) ye knew not.

and should you fear [a danger], then [pray] on foot or mounted, and when you are safe remember Allah, as He taught you what you did not know.

And if you fear, then (pray) on foot or riding. But when you are safe, then remember Allah, as He has taught you what you did not know.

And if you fear [an enemy, then pray] on foot or riding. But when you are secure, then remember Allah [in prayer], as He has taught you that which you did not [previously] know.

In an emergency you may say your prayers while walking or riding; but when you are safe, remember God, as He has taught you what you did not know before.

But if you are in danger, then (say your prayers) on foot or on horseback; and when you are secure, then remember Allah, as He has taught you what you did not know.

Fain khiftum farij<u>a</u>lan aw rukb<u>a</u>nan fai<u>tha</u> amintum fa<b>o</b><u>th</u>kuroo All<u>a</u>ha kam<u>a</u> AAallamakum m<u>a</u> lam takoonoo taAAlamoon<b>a</b>

When you are exposed to danger, pray on foot or while riding; when you are safe again, remember God, for He has taught you what you did not know.

If ye fear (an enemy), pray on foot, or riding, (as may be most convenient), but when ye are in security, celebrate Allah's praises in the manner He has taught you, which ye knew not (before).

Those among you about to die leaving wives behind, should bequeath a year's maintenance and lodging for them, without expelling them from home. But if they leave (of their own accord), you will not be blamed for what they do with themselves in their own rights. God is all-mighty and all-wise.

And those among you who die leaving wives behind them – they should bequeath for their wives a complete provision for one full year without turning them out; so if they go out themselves, there is no sin on you regarding what they do of themselves in a reasonable manner; and Allah is Almighty, Wise.

And those of you who die, leaving wives, let them make testament for their wives, provision for a year without expulsion; but if they go forth, there is no fault in you what they may do with themselves honourably; God is All-mighty, All-wise.

AND IF any of you die and leave wives behind, they bequeath thereby to their widows [the right to] one year's maintenance without their being obliged to leave [the dead husband's home]. If, however, they leave [of their own accord], there shall be no sin in whatever they may do with themselves in a lawful manner. And God is almighty, wise.

And those of you who die and leave wives behind, they shall make a bequest unto their wives a year's maintenance without their having to go out, then if they go out, then no blame is on you for that which they, do with themselves reputably, and Allah is Mighty, Wise.

And those of you who die and leave behind wives should bequeath for their wives a year's maintenance and residence without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honourable (e.g. lawful marriage). And Allah is All-Mighty, All-Wise. [The order of this Verse has been cancelled (abrogated) by Verse 4:12].

Those of you who die and leave wives behind—a will shall provide their wives with support for a year, provided they do not leave. If they leave, you are not to blame for what they do with themselves, provided it is reasonable. God is Mighty and Wise.

Those of you, who shall die and leave wives behind them, should make a will to the effect that they should be provided with a year's maintenance and should not be turned out of their homes. But if they leave their homes of their own accord, you shall not be answerable for whatever they choose for themselves in a fair way; Allah is All-Powerful, All-Wise.

And those of you who die and leave behind wives should bequeath for their wives a year's maintenance (and residence) without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honorable (e.g., lawful marriage). And Allah is All-Mighty, All-Wise.

(In the case of) those of you who are about to die and leave behind them wives, they should bequeath unto their wives a provision for the year without turning them out, but if they go out (of their own accord) there is no sin for you in that which they do of themselves within their rights. Allah is Mighty, Wise.

Those of you who die leaving wives shall bequeath for their wives providing for a year, without turning them out; but if they leave, there is no sin upon you in respect of what they may do with themselves in accordance with honourable norms. And Allah is all-mighty, all-wise.

Those who die and leave wives behind should bequeath to them a year's maintenance without causing them to leave their homes; but if they leave, no blame shall be attached to you in what they do with themselves kindly. Allah is Mighty and Wise.

And those who are taken in death among you and leave wives behind - for their wives is a bequest: maintenance for one year without turning [them] out. But if they leave [of their own accord], then there is no blame upon you for what they do with themselves in an acceptable way. And Allah is Exalted in Might and Wise.

Those who are about to die and leave widows behind should bequeath for their wives the expenses of one year's maintenance. The widows must not be expelled from the house for up to one year. It is no sin for the relatives of the deceased to permit the widows to leave the house before the appointed time and do what is reasonable. God is Majestic and Wise.

And those of you who die and leave wives behind, (make) a bequest in favor of their wives of maintenance for a year without turning (them) out, then if they themselves go away, there is no blame on you for what they do of lawful deeds by themselves, and Allah is Mighty, Wise.

Wa<b>a</b>lla<u>th</u>eena yutawaffawna minkum waya<u>th</u>aroona azw<u>a</u>jan wa<u>s</u>iyyatan liazw<u>a</u>jihim mat<u>a</u>AAan il<u>a</u> al<u>h</u>awli ghayra ikhr<u>a</u>jin fain kharajna fal<u>a</u> jun<u>ah</u>a AAalaykum fee m<u>a</u> faAAalna fee anfusihinna min maAAroofin wa<b>A</b>ll<u>a</u>hu AAazeezun <u>h</u>akeem<b>un</b>

If any of you die and leave widows, make a bequest for them of a year's maintenance without causing them to leave their homes; but if they leave of their own accord, you will not be blamed for what they may reasonably choose to do with themselves. God is almighty and wise.

Those of you who die and leave widows should bequeath for their widows a year's maintenance and residence; but if they leave (The residence), there is no blame on you for what they do with themselves, provided it is reasonable. And Allah is Exalted in Power, Wise.

Making a fair provision for women who are divorced is the duty of those who are God-fearing and pious.

And for divorced women also, is a complete provision in reasonable manner; this is a duty upon the pious.

There shall be for divorced women provision honourable -- an obligation on the godfearing.

And the divorced women, too, shall have [a right to] maintenance in a goodly manner: this is a duty for all who are conscious of God.

And for the divorced women shall be a reputable present: and duty on the God-fearing.

And for divorced women, maintenance (should be provided) on reasonable (scale). This is a duty on Al-Muttaqun (the pious - see V. 2:2).

And divorced women shall be provided for, equitably—a duty upon the righteous.

Likewise, the divorced women should also be given something in accordance with the known fair standard. This is an obligation upon the God-fearing people.

And for divorced women, maintenance (should be provided) on reasonable (scale). This is a duty on Al-Muttaqin (the pious).

For divorced women a provision in kindness: a duty for those who ward off (evil).

For the divorced women there shall be a provision, in accordance with honourable norms—an obligation on the Godwary.

Provision should be made for divorced women with kindness. That is a right on the cautious.

And for divorced women is a provision according to what is acceptable - a duty upon the righteous.

The divorced women have the right to receive reasonable provisions. It is an obligation for the pious.

And for the divorced women (too) provision (must be made) according to usage; (this is) a duty on those who guard (against evil).

Walilmu<u>t</u>allaq<u>a</u>ti mat<u>a</u>AAun bi<b>a</b>lmaAAroofi <u>h</u>aqqan AAal<u>a</u> almuttaqeen<b>a</b>

For divorced women a provision according to what is fair shall also be made. This is an obligation binding on the righteous.

For divorced women Maintenance (should be provided) on a reasonable (scale). This is a duty on the righteous.

So does God pronounce His decrees that you may understand.

This is how Allah explains His verses to you so that you may understand.

So God makes clear His signs for you; haply you will understand.

In this way God makes clear unto you His messages, so that you might [learn to] use your reason.

In this wise Allah expoundeth unto you His commandments, haply ye may reflect.

Thus Allah makes clear His Ayat (Laws) to you, in order that you may understand.

God thus explains His revelations to you, so that you may understand.

Thus Allah makes clear His commandments for you: it is expected that you will use your common sense.

Thus Allah makes clear His Ayat (Laws) to you, in order that you may understand.

Thus Allah expoundeth unto you His revelations so that ye may understand.

Thus does Allah clarify His signs to you so that you may exercise your reason.

Like this Allah clarifies to you His verses in order that you understand.

Thus does Allah make clear to you His verses that you might use reason.

Thus does God explain His revelations to you so that perhaps you will have understanding.

Allah thus makes clear to you His communications that you may understand.

Ka<u>tha</u>lika yubayyinu All<u>a</u>hu lakum <u>a</u>y<u>a</u>tihi laAAallakum taAAqiloon<b>a</b>

Thus God makes His commandments clear to you, so that you may understand.

Thus doth Allah Make clear His Signs to you: In order that ye may understand.

Have you never thought of men who went out of their homes as a measure of safety against death, and they were thousands, to whom God said: "Die," then restored them to life? Indeed God bestows His blessings on men; only most men are not grateful.

Did you (O dear Prophet Mohammed – peace and blessings be upon him) not see those who left their homes, whereas they numbered in thousands, fearing death? So Allah said to them, “Die”; He then brought them back to life; indeed Allah is Most Munificent towards mankind, but most men are ungrateful.

Hast thou not regarded those who went forth from their habitations in their thousands fearful of death? God said to them, 'Die!' Then He gave them life. Truly God is bounteous to the people, but most of the people are not thankful.

ART THOU NOT aware of those who forsook their homelands in their thousands for fear of death-whereupon God said unto them, "Die," and later brought them back to life? Behold, God is indeed limitless in His bounty unto man -but most people are ungrateful.

Bethinkest thou not of those Who Went forth from their habitations, and they were in their thousands, to escape death Then Allah said unto them: die and thereafter quickened them. Verily Allah is Gracious unto men; albeit most men give not thanks.

Did you (O Muhammad SAW) not think of those who went forth from their homes in thousands, fearing death? Allah said to them, "Die". And then He restored them to life. Truly, Allah is full of Bounty to mankind, but most men thank not.

Have you not considered those who fled their homes, by the thousands, fearful of death? God said to them, “Die.” Then He revived them. God is Gracious towards the people, but most people are not appreciative.

Have you ever reflected upon the case of those who fled their homes for fear of death, and they were thousands in number? So Allah said to them, "Die"; then He again gave them life. Indeed Allah is bountiful to mankind, but most of the people are ungrateful.

Did you (O Muhammad) not think of those who went forth from their homes in the thousands, fearing death Allah said to them, "Die". And then He restored them to life. Truly, Allah is full of bounty to mankind, but most men thank not.

Bethink thee (O Muhammad) of those of old, who went forth from their habitations in their thousands, fearing death, and Allah said unto them: Die; and then He brought them back to life. Lo! Allah is a Lord of Kindness to mankind, but most of mankind give not thanks.

Have you not regarded those who left their homes in thousands, apprehensive of death, whereupon Allah said to them, ‘Die,’ then He revived them? Indeed Allah is gracious to mankind, but most people do not give thanks.

Haven't you seen those who went out from their homes in their thousands cautious of death? Allah said to them: 'Die' and then He revived them. Surely, Allah is Bountiful to the people, but most people do not thank.

Have you not considered those who left their homes in many thousands, fearing death? Allah said to them, "Die"; then He restored them to life. And Allah is full of bounty to the people, but most of the people do not show gratitude.

(Muhammad), consider the thousands who left their homes for fear of death, who were then caused by God to die and brought back to life. God is generous to men but most people are not grateful.

Have you not considered those who went forth from their homes, for fear of death, and they were thousands, then Allah said to them, Die; again He gave them life; most surely Allah is Gracious to people, but most people are not grateful.

Alam tara il<u>a</u> alla<u>th</u>eena kharajoo min diy<u>a</u>rihim wahum oloofun <u>h</u>a<u>th</u>ara almawti faq<u>a</u>la lahumu All<u>a</u>hu mootoo thumma a<u>h</u>y<u>a</u>hum inna All<u>a</u>ha la<u>th</u>oo fa<u>d</u>lin AAal<u>a</u> a<b>l</b>nn<u>a</u>si wal<u>a</u>kinna akthara a<b>l</b>nn<u>a</u>si l<u>a</u> yashkuroon<b>a</b>

Have you not seen those who fled their homes in their thousands for fear of death, whereupon God said to them, "Die!" and later brought them back to life? Surely God is bountiful to mankind, but most of them are ungrateful.

Didst thou not Turn by vision to those who abandoned their homes, though they were thousands (In number), for fear of death? Allah said to them: "Die": Then He restored them to life. For Allah is full of bounty to mankind, but Most of them are ungrateful.

Fight in the way of God, and remember that God hears all and knows everything.

And fight in Allah's cause and know well that Allah is All Hearing, All Knowing.

So fight in God's way, and know that God is All-hearing, All-knowing.

Fight, then, in God's cause, and know that God is all-hearing, all-knowing.

And fight in the way of Allah and know that verily Allah is Hearing, Knowing.

And fight in the Way of Allah and know that Allah is All-Hearer, All-Knower.

Fight in the cause of God, and know that God is Hearing and Knowing.

O Muslims, fight in the way of Allah and know that Allah hears everything and knows everything.

And fight in the way of Allah and know that Allah is All-Hearer, All-Knower.

Fight in the way of Allah, and know that Allah is Hearer, Knower.

Fight in the way of Allah, and know that Allah is all-hearing, all-knowing.

Fight in the way of Allah. And know that Allah is the Hearer and the Knower.

And fight in the cause of Allah and know that Allah is Hearing and Knowing.

Fight for the cause of God and know that God is All-hearing and All-knowing.

And fight in the way of Allah, and know that Allah is Hearing, Knowing.

Waq<u>a</u>tiloo fee sabeeli All<u>a</u>hi wa<b>i</b>AAlamoo anna All<u>a</u>ha sameeAAun AAaleem<b>un</b>

Fight [in defence] in God's cause and remember that He is all hearing and all knowing.

Then fight in the cause of Allah, and know that Allah Heareth and knoweth all things.

Who will give a goodly loan to God which He might double many times? For God withholds and enlarges, and to Him you will return.

Is there someone who will lend an excellent loan to Allah, so that He may increase it for him several times over? And Allah restricts and eases (the sustenance) – and it is to Him that you will return.

Who is he that will lend God a good loan, and He will multiply it for him manifold? God grasps, and outspreads; and unto Him you shall be returned.

Who is it that will offer up unto God a goodly loan, which He will amply repay, with manifold increase? For, God takes away, and He gives abundantly; and it is unto Him that you shall be brought back.

Who is he that will lend unto Allah a goodly loan, so that he will multiply it unto him manifold And Allah scanteth and amplifieth, and unto Him ye shall be returned.

Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times? And it is Allah that decreases or increases (your provisions), and unto Him you shall return.

Who is he who will offer God a generous loan, so He will multiply it for him manifold? God receives and amplifies, and to Him you will be returned.

Who is there among you who will lend to Allah a good loan that He may return it after multiplying it manifold? Allah alone can decrease and increase (wealth) and to Him you shall all return.

Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times And it is Allah that decreases or increases (your provisions), and unto Him you shall return.

Who is it that will lend unto Allah a goodly loan, so that He may give it increase manifold? Allah straiteneth and enlargeth. Unto Him ye will return.

Who is it that will lend Allah a good loan that He may multiply it for him severalfold? Allah tightens and expands [the means of life], and to Him you shall be brought back.

Who is he that will lend Allah a good loan! He will multiply it many multiples! Allah grasps and outspreads and to Him you shall be returned.

Who is it that would loan Allah a goodly loan so He may multiply it for him many times over? And it is Allah who withholds and grants abundance, and to Him you will be returned.

One who generously lends to God will be paid back in many multiples of the loan. It is God who reduces and expands things and to Him you will all return.

Who is it that will offer of Allah a goodly gift, so He will multiply it to him manifold, and Allah straitens and amplifies, and you shall be returned to Him.

Man <u>tha</u> alla<u>th</u>ee yuqri<u>d</u>u All<u>a</u>ha qar<u>d</u>an <u>h</u>asanan fayu<u>da</u>AAifahu lahu a<u>d</u>AA<u>a</u>fan katheeratan wa<b>A</b>ll<u>a</u>hu yaqbi<u>d</u>u wayabsu<u>t</u>u wailayhi turjaAAoon<b>a</b>

Who will give God a generous loan? He will multiply it many times over. It is God who withholds, and God who gives abundantly, and it is to Him that you shall all be returned.

Who is he that will loan to Allah a beautiful loan, which Allah will double unto his credit and multiply many times? It is Allah that giveth (you) Want or plenty, and to Him shall be your return.

Have you thought of the elders of Israel after Moses, and how they said to their apostle: "Set up a king for us, then we shall fight in the way of God?" He replied: "This too is possible that when commanded to fight you may not fight at all." They said: "How is it we should not fight in the way of God when we have been driven from our homes and deprived of our Sons?" But when they were ordered to fight they turned away, except for a few; yet God knows the sinners.

Did you (O dear Prophet Mohammed – peace and blessings be upon him) not see a group of the Descendants of Israel, after Moosa? When they said to one of their Prophets (Shamueel – Samuel), “Appoint a king for us so that we may fight in Allah’s way”? He said, “Do you think you would refrain from fighting if it is made obligatory for you?” They said, “What is the matter with us that we should not fight in Allah’s cause, whereas we have been driven away from our homeland and our children?” So when fighting was ordained for them, they all turned away, except a few; and Allah is Well Aware of the unjust.

Hast thou not regarded the Council of the Children of Israel, after Moses, when they said to a Prophet of theirs, 'Raise up for us a king, and we will fight in God's way.' He said, 'Might it be that, if fighting is prescribed for you, you will not fight?' They said, 'Why should we not fight in God's way, who have been expelled from our habitations and our children?' Yet when fighting was prescribed for them, they turned their backs except a few of them; and God has knowledge of the evildoers.

Art thou not aware of those elders of the children of Israel, after the time of Moses, how they said unto a prophet of theirs, "Raise up a king for us, [and] we shall fight in God's cause"? Said he: "Would you, perchance, refrain from fighting if fighting is ordained for you?" They answered: "And why should we not fight in God's cause when we and our children have been driven from our homelands?" Yet, when fighting was ordained for them, they did turn back, save for a few of them; but God had full knowledge of the evildoers.

Bethinkest thou not of the chiefs of the Children of Isra'il, after Musa? They said unto a Prophet of theirs: raise for us a king that we may fight in the way of God. He said: may it not be that if fighting were prescribed unto you, ye would not fight! They said: and wherefore shall we not fight in the way of God, whereas we have been driven forth from our habitations and children. Then when fighting was prescribed unto them, they turned away, save a few of them: and Allah is the Knower of the wrong-doers.

Have you not thought about the group of the Children of Israel after (the time of) Musa (Moses)? When they said to a Prophet of theirs, "Appoint for us a king and we will fight in Allah's Way." He said, "Would you then refrain from fighting, if fighting was prescribed for you?" They said, "Why should we not fight in Allah's Way while we have been driven out of our homes and our children (families have been taken as captives)?" But when fighting was ordered for them, they turned away, all except a few of them. And Allah is All-Aware of the Zalimun (polytheists and wrong-doers).

Have you not considered the notables of the Children of Israel after Moses? When they said to a prophet of theirs, “Appoint a king for us, and we will fight in the cause of God.” He said, “Is it possible that, if fighting was ordained for you, you would not fight?” They said, “Why would we not fight in the cause of God, when we were driven out of our homes, along with our children?” But when fighting was ordained for them, they turned away, except for a few of them. But God is aware of the wrongdoers.

Have you also reflected upon the matter concerning the chiefs of the Israelites after (the death of) Moses? They said to their Prophet, "Appoint a king for us so that we may fight in the way of Allah." The Prophet asked them, "Might it be that you will not fight, if fighting is prescribed for you?" They replied, "How can it be that we would refuse to fight in the way of Allah when we have been turned out of our homes and separated from our children?" But (in spite of this assurance) when they were enjoined to fight, they all, except a few of them, turned their backs. And Allah knows each and everyone of these transgressors.

Have you not thought about the group of the Children of Israel after (the time of) Musa When they said to a Prophet of theirs, "Appoint for us a king and we will fight in Allah's way." He said, "Would you then refrain from fighting, if fighting was prescribed for you" They said, "Why should we not fight in Allah's way while we have been driven out of our homes and our children (families have been taken as captives)" But when fighting was ordered for them, they turned away, all except a few of them. And Allah is All-Aware of the wrongdoers.

Bethink thee of the leaders of the Children of Israel after Moses, how they said unto a prophet whom they had: Set up for us a king and we will fight in Allah's way. He said: Would ye then refrain from fighting if fighting were prescribed for you? They said: Why should we not fight in Allah's way when we have been driven from our dwellings with our children? Yet, when fighting was prescribed for them, they turned away, all save a few of them. Allah is aware of evil-doers.

Have you not regarded the elite of the Israelites after Moses, when they said to their prophet, ‘Appoint for us a king that we may fight in the way of Allah.’ He said, ‘May it not be that you will not fight if fighting were prescribed for you?’ They said, ‘Why should we not fight in the way of Allah, when we have been expelled from our homes and [separated from] our children?’ So when fighting was prescribed for them, they turned back except a few of them, and Allah knows well the wrongdoers.

Have you not seen the congregation of the Children of Israel who demanded of one of their Prophets after (the death of) Moses? 'Raise up for us a king' they said, 'and we will fight in the way of Allah' He replied: 'Might it be that if fighting is written for you, you will not fight' 'Why shouldn't we fight in the way of Allah' they replied, 'when we and all our children have been driven from our dwellings' Yet, when fighting was written for them all except for a few, turned away. And Allah has knowledge of the harmdoers.

Have you not considered the assembly of the Children of Israel after [the time of] Moses when they said to a prophet of theirs, "Send to us a king, and we will fight in the way of Allah "? He said, "Would you perhaps refrain from fighting if fighting was prescribed for you?" They said, "And why should we not fight in the cause of Allah when we have been driven out from our homes and from our children?" But when fighting was prescribed for them, they turned away, except for a few of them. And Allah is Knowing of the wrongdoers.

(Muhammad), remember that group of the Israelites after Moses who demanded a Prophet of their own to appoint a king for them who would lead them in the fight for the cause of God. Their Prophet then said, "What if you are ordered to fight and you disobey?" They said, "Why should we not fight for the cause of God when we and our sons have been expelled from our homes?" However, when they were ordered to fight, all refused except a few among them. God knows well the unjust.

Have you not considered the chiefs of the children of Israel after Musa, when they said to a prophet of theirs: Raise up for us a king, (that) we may fight in the way of Allah. He said: May it not be that you would not fight if fighting is ordained for you? They said: And what reason have we that we should not fight in the way of Allah, and we have indeed been compelled to abandon our homes and our children. But when fighting was ordained for them, they turned back, except a few of them, and Allah knows the unjust.

Alam tara il<u>a</u> almalai min banee isr<u>a</u>eela min baAAdi moos<u>a</u> i<u>th</u> q<u>a</u>loo linabiyyin lahumu ibAAath lan<u>a</u> malikan nuq<u>a</u>til fee sabeeli All<u>a</u>hi q<u>a</u>la hal AAasaytum in kutiba AAalaykumu alqit<u>a</u>lu all<u>a</u> tuq<u>a</u>tiloo q<u>a</u>loo wam<u>a</u> lan<u>a</u> all<u>a</u> nuq<u>a</u>tila fee sabeeli All<u>a</u>hi waqad okhrijn<u>a</u> min diy<u>a</u>rin<u>a</u> waabn<u>a</u>in<u>a</u> falamm<u>a</u> kutiba AAalayhimu alqit<u>a</u>lu tawallaw ill<u>a</u> qaleelan minhum wa<b>A</b>ll<u>a</u>hu AAaleemun bi<b>al</b><i><u>thth</u></i><u>a</u>limeen<b>a</b>

Have you not heard of what the chiefs of the Children of Israel demanded of one of their prophets after Moses? They said, "Appoint for us a king, and we will fight for the cause of God." He replied, "What if you refuse to fight, when ordered to do so?" "Why should we not fight for the cause of God," they replied, "when we have been driven forth from our homes and our children?" But when at last they were commanded to fight, they all refused, except a few of them. God knows the wrongdoers.

Hast thou not Turned thy vision to the Chiefs of the Children of Israel after (the time of) Moses? they said to a prophet (That was) among them: "Appoint for us a king, that we May fight in the cause of Allah." He said: "Is it not possible, if ye were commanded to fight, that that ye will not fight?" They said: "How could we refuse to fight in the cause of Allah, seeing that we were turned out of our homes and our families?" but when they were commanded to fight, they turned back, except a small band among them. But Allah Has full knowledge of those who do wrong.

And when their prophet said to them: "God has raised Saul king over you," they said: "How can he be king over us when we have greater right to kingship than he, for he does not even possess abundant wealth?" "God has chosen him in preference to you," said the prophet "and given him much more wisdom and prowess; and God gives authority to whomsoever He will: God is infinite and all-wise."

And their Prophet said to them, “Indeed Allah has sent Talut (Saul) as your king”; they said, “Why should he have kingship over us whereas we deserve the kingship more than he, and nor has he been given enough wealth?” He said, “Indeed Allah has chosen him above you, and has bestowed him with vast knowledge and physique”; and Allah may bestow His kingdom on whomever He wills; and Allah is Most Capable, All Knowing.

Then their Prophet said to them, 'Verily God has raised up Saul for you as king.' They said, 'How should he be king over us who have better right than he to kingship, seeing he has not been given amplitude of wealth?' He said, 'God has chosen him over you, and has increased him broadly in knowledge and body. God gives the kingship to whom He will; and God is All-embracing, All-knowing.'

And their prophet said unto those elders: "Behold, now God has raised up Saul to be your king." They said: "How can he have dominion over us when we have a better claim to dominion than he, and he has not [even] been endowed with abundant wealth?" [The prophet] replied: "Behold, God has exalted him above you, and endowed him abundantly with knowledge and bodily perfection. And God bestows His dominion upon whom He wills: for God is infinite, all-knowing."

And their prophet said unto them: verily Allah hath raised unto you Talut as a king. They said: how can there be the dominion for him over us, whereas we are more worthy of the dominion than he nor hath he been vouchsafed an amplitude of wealth! He said: verily Allah hath chosen him over you and hath increased him amply in knowledge and physique, and Allah vouchsafeth His dominion unto whomsoever He listeth; and Allah is Bountiful, Knowing.

And their Prophet (Samuel) said to them, "Indeed Allah has appointed Talut (Saul) as a king over you." They said, "How can he be a king over us when we are better fitted than him for the kingdom, and he has not been given enough wealth." He said: "Verily, Allah has chosen him above you and has increased him abundantly in knowledge and stature. And Allah grants His Kingdom to whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower."

Their prophet said to them, “God has appointed Saul to be your king.” They said, “How can he have authority over us, when we are more worthy of authority than he, and he was not given plenty of wealth?” He said, “God has chosen him over you, and has increased him in knowledge and stature.” God bestows His sovereignty upon whomever He wills. God is Embracing and Knowing.

Their Prophet said to them, "Allah has appointed Saul to be king over you." Hearing this, they replied, "How has he been entitled to become king over us? We have a better right to kingship than he, for he does not even possess enough riches." The Prophet replied, "Allah has preferred him to you and blessed him with abundant powers of mind and body. And Allah has the power to give His kingdom to whomever He wills: Allah is All-Embracing, All-Knowing."

And their Prophet said to them, "Indeed Allah has appointed Talut (Saul) as a king over you." They said, "How can he be a king over us when we are fitter than him for the kingdom, and he has not been given enough wealth." He said: "Verily, Allah has chosen him above you and has increased him abundantly in knowledge and stature. And Allah grants His kingdom to whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower."

Their Prophet said unto them: Lo! Allah hath raised up Saul to be a king for you. They said: How can he have kingdom over us when we are more deserving of the kingdom than he is, since he hath not been given wealth enough? He said: Lo! Allah hath chosen him above you, and hath increased him abundantly in wisdom and stature. Allah bestoweth His Sovereignty on whom He will. Allah is All-Embracing, All-Knowing.

Their prophet said to them, ‘Allah has appointed Saul as king for you.’ They said, ‘How can he have kingship over us, when we have a greater right to kingship than him, as he has not been given ample wealth?’ He said, ‘Indeed Allah has chosen him over you, and enhanced him vastly in knowledge and physique, and Allah gives His kingdom to whomever He wishes, and Allah is all-bounteous, all-knowing.’

Their Prophet said to them: 'Allah has raised Saul to be your king' But they replied: 'Should he be given the kingship over us, when we are more deserving of it than he and he has not been given abundant wealth' He said: 'Allah has chosen him over you and increased him with amplitude in knowledge and body. Allah gives His kingship to whom He will. Allah is the Embracer, the Knower'

And their prophet said to them, "Indeed, Allah has sent to you Saul as a king." They said, "How can he have kingship over us while we are more worthy of kingship than him and he has not been given any measure of wealth?" He said, "Indeed, Allah has chosen him over you and has increased him abundantly in knowledge and stature. And Allah gives His sovereignty to whom He wills. And Allah is all-Encompassing [in favor] and Knowing."

Their Prophet said, "God has appointed Saul as a king for you." They replied, "How can he dominate us when we deserve more to be king than he. Besides, he does not have abundant wealth." Their Prophet said, "God has chosen him as your ruler and has given him physical power and knowledge. God grants His authority to anyone whom He wants. God is Provident and All-knowing.

And their prophet said to them: Surely Allah has raised Talut to be a king over you. They said: How can he hold kingship over us while we have a greater right to kingship than he, and he has not been granted an abundance of wealth? He said: Surely Allah has chosen him in preference to you, and He has increased him abundantly in knowledge and physique, and Allah grants His kingdom to whom He pleases, and Allah is Amplegiving, Knowing.

Waq<u>a</u>la lahum nabiyyuhum inna All<u>a</u>ha qad baAAatha lakum <u>ta</u>loota malikan q<u>a</u>loo ann<u>a</u> yakoonu lahu almulku AAalayn<u>a</u> wana<u>h</u>nu a<u>h</u>aqqu bi<b>a</b>lmulki minhu walam yuta saAAatan mina alm<u>a</u>li q<u>a</u>la inna All<u>a</u>ha i<u>st</u>af<u>a</u>hu AAalaykum waz<u>a</u>dahu bas<u>t</u>atan fee alAAilmi wa<b>a</b>ljismi wa<b>A</b>ll<u>a</u>hu yutee mulkahu man yash<u>a</u>o wa<b>A</b>ll<u>a</u>hu w<u>a</u>siAAun AAaleem<b>un</b>

Their prophet said to them, "God has now appointed Talut to be your king." But they replied, "How can he be king over us when we are worthier of kingship than he and he has not even been granted an abundance of wealth?" He said, "God has chosen him over you, and has given him great knowledge and physique. God grants kingship to whoever He pleases: God is magnanimous and all knowing."

Their Prophet said to them: "Allah hath appointed Talut as king over you." They said: "How can he exercise authority over us when we are better fitted than he to exercise authority, and he is not even gifted, with wealth in abundance?" He said: "Allah hath Chosen him above you, and hath gifted him abundantly with knowledge and bodily prowess: Allah Granteth His authority to whom He pleaseth. Allah careth for all, and He knoweth all things."

Their prophet said to them: "The sign of his kingship will be that you will come to have a heart full of peace and tranquility from your Lord and the legacy left by Moses' and Aaron's family supported by angels. This shall be a token for you if you really believe."

And their Prophet said to them, “Indeed the sign of his kingdom will be the coming of a (wooden) box to you, in which from your Lord is the contentment of hearts and containing some souvenirs (remnants) left behind by the honourable Moosa and the honourable Haroon (Aaron), borne by the angels; indeed in it is a great sign* for you if you are believers.” (The remnants of pious persons are blessed by Allah.)

And their Prophet said to them, 'The sign of his kingship is that the Ark will come to you, in it a Shechina from your Lord, and a remnant of what the folk of Moses and Aaron's folk left behind, the angels bearing it. Surely in that shall be a sign for you, if you are believers.'

And their prophet said unto them: "Behold, it shall be a sign of his [rightful] dominion that you will be granted a heart endowed by your Sustainer with inner peace and with all that is enduring in the angel-borne heritage left behind by the House of Moses and the House of Aaron. Herein, behold, there shall indeed be a sign for you if you are [truly] believers."

And their prophet said unto them: verily the sign of his dominion is that there shall come unto you the ark wherein is tranquillity from your Lord and the relic of that which the household of Musa and the household of Harun had left, the angels bearing it; verily, herein is a sign for you if ye are believers.

And their Prophet (Samuel) said to them: Verily! The sign of His Kingdom is that there shall come to you At-Tabut (a wooden box), wherein is Sakinah (peace and reassurance) from your Lord and a remnant of that which Musa (Moses) and Harun (Aaron) left behind, carried by the angels. Verily, in this is a sign for you if you are indeed believers.

And their prophet said to them, “The proof of his kingship is that the Ark will be restored to you, bringing tranquility from your Lord, and relics left by the family of Moses and the family of Aaron. It will be carried by the angels. In that is a sign for you, if you are believers.”

Their Prophet further informed them, "The sign of his appointment as king from Allah is that during his reign you will get back the Ark, wherein are the means of your peace of mind from your Lord, and which contains the sacred relics of the family of Moses and Aaron, and which is being borne at this time by the angels. Herein is a great Sign for you, if you are true believers."

And their Prophet said to them: "Verily! The sign of His kingdom is that there shall come to you At-Tabut, wherein is Sakinah (peace and reassurance) from your Lord and a remnant of that which Musa (Moses) and Harun (Aaron) left behind, carried by the angels. Verily, in this is a sign for you if you are indeed believers.

And their Prophet said unto them: Lo! the token of his kingdom is that there shall come unto you the ark wherein is peace of reassurance from your Lord, and a remnant of that which the house of Moses and the house of Aaron left behind, the angels bearing it. Lo! herein shall be a token for you if (in truth) ye are believers.

Their prophet said to them, ‘Indeed the sign of his kingship shall be that the Ark will come to you, bearing tranquillity from your Lord and the relics left behind by the House of Moses and the House of Aaron, borne by the angels. There is indeed a sign in that for you, should you be faithful.’

Their Prophet said to them: 'The sign of his kingship is the coming of the Ark to you, therein shall be tranquility from your Lord, and a remnant which the House of Moses and the House of Aaron left behind. It will be borne by the angels. That will be a sign for you if you are believers'

And their prophet said to them, "Indeed, a sign of his kingship is that the chest will come to you in which is assurance from your Lord and a remnant of what the family of Moses and the family of Aaron had left, carried by the angels. Indeed in that is a sign for you, if you are believers."

Their Prophet further told them, "As the evidence of his authority, he will bring to you the Ark which will be a comfort to you from your Lord and a legacy of the household of Moses and Aaron. It will be carried by the angels. This is the evidence for you if you have faith."

And the prophet said to them: Surely the sign of His kingdom is, that there shall come to you the chest in which there is tranquillity from your Lord and residue of the relics of what the children of Musa and the children of Haroun have left, the angels bearing it; most surely there is a sign in this for those who believe.

Waq<u>a</u>la lahum nabiyyuhum inna <u>a</u>yata mulkihi an yatiyakumu a<b>l</b>tt<u>a</u>bootu feehi sakeenatun min rabbikum wabaqiyyatun mimm<u>a</u> taraka <u>a</u>lu moos<u>a</u> wa<u>a</u>lu h<u>a</u>roona ta<u>h</u>miluhu almal<u>a</u>ikatu inna fee <u>tha</u>lika la<u>a</u>yatan lakum in kuntum mumineen<b>a</b>

Their prophet also said to them, "The sign of his kingship is that the Ark [of the Covenant] shall come to you. Therein shall be tranquillity from your Lord, and the relics which the House of Moses and the House of Aaron left behind. It will be borne by the angels. There is a sign in this for you, if you believe."

And (further) their Prophet said to them: "A Sign of his authority is that there shall come to you the Ark of the covenant, with (an assurance) therein of security from your Lord, and the relics left by the family of Moses and the family of Aaron, carried by angels. In this is a symbol for you if ye indeed have faith."

When Saul led his armies, he said: "God will test you by a stream. Whoever drinks its water will not be of me; but those who do not drink shall be on my side. The only exception will be those who scoop up a palmful of water with their hands." And but for a few they all drank of its water. When they had crossed it, and those who believed with him, they said: "We have no strength to combat Goliath and his forces today. But those who believed they have to face their Lord, said: "Many a time has a small band defeated a large horde by the will of God. God is with those who are patient (and persevere)."

So when Talut left the city along with the armies, he said, “Allah will surely test you with a river; so whoever drinks its water is not mine – and whoever does not drink is mine – except him who takes it in the hollow of his hand”; so they all drank it, except a few of them; thereafter when Talut and the believers with him had crossed the river, they said, “We do not have power this day to face Jalut (Goliath) and his armies”; those who were certain of meeting Allah said, “Many a times has a smaller group overcome a bigger group by Allah’s command; and Allah is with the steadfast.”

And when Saul went forth with the hosts he said, 'God will try you with a river; whosoever drinks of it is not of me, and whoso tastes it flot, he is of me, saving him who scoops up with his hand.' But they drank of it, except a few of them; and when he crossed it, and those who believed with him, they said, 'We have no power today against Goliath and his hosts.' Said those who reckoned they should meet God, 'How often a little company has overcome a numerous company, by God's leave! And God is with the patient.'

And when Saul set out with his forces, he said: "Behold, God will now try you by a river: he who shall drink of it will not belong to me, whereas he who shall refrain from tasting it - he, indeed, will belong to me; but forgiven shall be he who shall scoop up but a single handful." However, save for a few of them, they all drank [their fill] of it. And as soon as he and those who had kept faith with him had crossed the river, the others said: "No strength have we today [to stand up] against Goliath and his forces!" [Yet] those who knew with certainty that they were destined to meet God, replied: "How often has a small host overcome a great host by God's leave! For God is with those who are patient in adversity."

Then when Talut sallied forth with the hosts, he said, verily God will prove you with a river: then whosoever drinketh thereof shall be none of mine, and whosoever tasteth it not, verily shall be mine, excepting him who ladeth a lading with his hand. But they drank thereof, save a few of them. Then when he had crossed it, he, and those who believe with him, they said: We have no strength to-day against Jalut and his hosts. But those who imagined that they were going to meet Allah Said how oft hath a small party prevailed against a large party by God's leave! And Allah is with the patiently persevering.

Then when Talut (Saul) set out with the army, he said: "Verily! Allah will try you by a river. So whoever drinks thereof, he is not of me, and whoever tastes it not, he is of me, except him who takes (thereof) in the hollow of his hand." Yet, they drank thereof, all, except a few of them. So when he had crossed it (the river), he and those who believed with him, they said: "We have no power this day against Jalut (Goliath) and his hosts." But those who knew with certainty that they were to meet their Lord, said: "How often a small group overcame a mighty host by Allah's Leave?" And Allah is with As-Sabirin (the patient ones, etc.).

When Saul set out with the troops, he said, “God will be testing you with a river. Whoever drinks from it does not belong with me. But whoever does not drink from it, does belong with me, except for whoever scoops up a little with his hand.” But they drank from it, except for a few of them. Then, when he crossed it, he and those who believed with him, they said, “We have no strength to face Goliath and his troops today.” But those who knew that they would meet God said, “How many a small group has defeated a large group by God’s will. God is with the steadfast.”

And when Saul marched out with his army, he warned: "Allah is going to put you to a test by the side of a river: whoso drinks of its water shall cease to be my companion: he alone shall be my companion who does not quench his thirst with its water: one may, however, take except a few, drank their fill of it. Afterwards when Saul, and those who had believed with him, crossed the river and advanced forward, the former said to Saul, "We have no power left this day to fight against Goliath and his hosts." But those who believed that one Day they shall meet Allah, declared, "lt has often been that a small host has, by Allah's grace, overcome a big host: for Allah is with those who show fortitude."

Then when Talut set out with the army, he said: "Verily, Allah will try you by a river. So whoever drinks thereof, he is not of me; and whoever tastes it not, he is of me, except him who takes (thereof) in the hollow of his hand." Yet, they drank thereof, all, except a few of them. So when he had crossed it (the river), he and those who believed with him, they said: "We have no power this day against Jalut (Goliath) and his hosts." But those who knew with certainty that they were going to meet Allah, said: "How often has a small group overcome a mighty host by Allah's leave" And Allah is with As-Sabirin (the patient).

And when Saul set out with the army, he said: Lo! Allah will try you by (the ordeal of) a river. Whosoever therefore drinketh thereof he is not of me, and whosoever tasteth it not he is of me, save him who taketh (thereof) in the hollow of his hand. But they drank thereof, all save a few of them. And after he had crossed (the river), he and those who believed with him, they said: We have no power this day against Goliath and his hosts. But those who knew that they would meet Allah exclaimed: How many a little company hath overcome a mighty host by Allah's leave! Allah is with the steadfast.

As Saul set out with the troops, he said, ‘Allah will test you with a stream: anyone who drinks from it will not belong to me, but those who do not drink from it will belong to me, barring someone who draws a scoop with his hand.’ But they drank from it, [all] except a few of them. So when he crossed it along with the faithful who were with him, they said, ‘We have no strength today against Goliath and his troops.’ Those who were certain that they would encounter Allah said, ‘How many a small party has overcome a larger party by Allah’s will! And Allah is with the patient.’

And when Saul marched out with his army, he said: 'Allah will test you with a river. He who drinks from it shall cease to be one of mine but he who does not drink from it, except he who scoops up once with his hand, shall be of mine' But for a few of them, they all drank from it. And when he had crossed it with those who believed, they said: 'We have no power this day against Goliath and his soldiers' But those of them who reckoned they would meet Allah replied: 'Many a small band has, by the permission of Allah, vanquished a mighty army. Allah is with the patient'

And when Saul went forth with the soldiers, he said, "Indeed, Allah will be testing you with a river. So whoever drinks from it is not of me, and whoever does not taste it is indeed of me, excepting one who takes [from it] in the hollow of his hand." But they drank from it, except a [very] few of them. Then when he had crossed it along with those who believed with him, they said, "There is no power for us today against Goliath and his soldiers." But those who were certain that they would meet Allah said, "How many a small company has overcome a large company by permission of Allah. And Allah is with the patient."

When Saul set forth with the army he said, "God will test you with a river. Those who drink its water will not be of my people and those who do not even taste the water or who only taste some of it from within the hollow of their hand, will be my friends. They all drank the water except a few of them. When Saul and those who believed in him crossed the river, his people said, "We do not have the strength to fight against Goliath and his army." Those who thought that they would meet God said, "How often, with God's permission, have small groups defeated the large ones?" God is with those who exercise patience.

So when Talut departed with the forces, he said: Surely Allah will try you with a river; whoever then drinks from it, he is not of me, and whoever does not taste of it, he is surely of me, except he who takes with his hand as much of it as fills the hand; but with the exception of a few of them they drank from it. So when he had crossed it, he and those who believed with him, they said: We have today no power against Jalut and his forces. Those who were sure that they would meet their Lord said: How often has a small party vanquished a numerous host by Allah's permission, and Allah is with the patient.

Falamm<u>a</u> fa<u>s</u>ala <u>ta</u>lootu bi<b>a</b>ljunoodi q<u>a</u>la inna All<u>a</u>ha mubtaleekum binaharin faman shariba minhu falaysa minnee waman lam ya<u>t</u>AAamhu fainnahu minnee ill<u>a</u> mani ightarafa ghurfatan biyadihi fashariboo minhu ill<u>a</u> qaleelan minhum falamm<u>a</u> j<u>a</u>wazahu huwa wa<b>a</b>lla<u>th</u>eena <u>a</u>manoo maAAahu q<u>a</u>loo l<u>a</u> <u>ta</u>qata lan<u>a</u> alyawma bij<u>a</u>loota wajunoodihi q<u>a</u>la alla<u>th</u>eena ya<i><u>th</u></i>unnoona annahum mul<u>a</u>qoo All<u>a</u>hi kam min fiatin qaleelatin ghalabat fiatan katheeratan bii<u>th</u>ni All<u>a</u>hi wa<b>A</b>ll<u>a</u>hu maAAa a<b>l</b><u>ssa</u>bireen<b>a</b>

When Talut set out with his forces, he said to them, "God will test you with a river: whoever drinks from it is not with me and whoever does not drink is with me. There will, however, be no blame upon one who sips only a handful from it." But, except for a few of them, they all drank from it. When he and those who believed along with him had crossed the river, they said, "We have no strength today against Goliath and his warriors." But those of them who believed that they would meet God replied, "Many a small group, by God's command has prevailed against a large group. God is indeed with the steadfast."

When Talut set forth with the armies, he said: "Allah will test you at the stream: if any drinks of its water, He goes not with my army: Only those who taste not of it go with me: A mere sip out of the hand is excused." but they all drank of it, except a few. When they crossed the river,- He and the faithful ones with him,- they said: "This day We cannot cope with Goliath and his forces." but those who were convinced that they must meet Allah, said: "How oft, by Allah's will, Hath a small force vanquished a big one? Allah is with those who steadfastly persevere."

And when they were facing Goliath and his hordes they prayed: "O Lord, give us endurance and steady our steps, and help us against the deniers of truth."

And when they confronted Jalut and his armies they invoked, “Our Lord! Pour (bestow abundantly) on us patience (fortitude), and keep our feet steady, and help us against the disbelieving people.”

So, when they went forth against Goliath and his hosts, they said, 'Our Lord, pour out upon us patience, and make firm our feet, and give us aid against the people of the unbelievers!'

And when they came face to face with Goliath and his forces, they prayed: "O our Sustainer! Shower us with patience in adversity, and make firm our steps, and succour us against the people who deny the truth!"

And when they arrayed themselves against Jalut and his hosts, they said: our Lord pour forth on us patience, and set firm our feet, and make us triumph over the infidel people.

And when they advanced to meet Jalut (Goliath) and his forces, they invoked: "Our Lord! Pour forth on us patience and make us victorious over the disbelieving people."

And when they confronted Goliath and his troops, they said, “Our Lord, pour down patience on us, and strengthen our foothold, and support us against the faithless people.”

Accordingly, when they marched forward to fight with Goliath and his hosts, they prayed, "Our Lord, bless us with fortitude, make firm our foothold and give us victory over the unbelieving host."

And when they advanced to meet Jalut (Goliath) and his forces, they invoked: "Our Lord! Pour forth on us patience, and set firm our feet and make us victorious over the disbelieving people."

And when they went into the field against Goliath and his hosts they said: Our Lord! Bestow on us endurance, make our foothold sure, and give us help against the disbelieving folk.

So when they marched out for [encounter with] Goliath and his troops, they said, ‘Our Lord, pour patience upon us, make our feet steady, and assist us against the faithless lot.’

When they appeared to Goliath and his soldiers, they said: 'Lord, pour upon us patience. Make us firm of foot and give us victory against the nation of unbelievers'

And when they went forth to [face] Goliath and his soldiers, they said, "Our Lord, pour upon us patience and plant firmly our feet and give us victory over the disbelieving people."

Advancing towards Goliath and his army, they prayed to God for patience, steadfastness in battle, and for victory over the unbelievers.

And when they went out against Jalut and his forces they said: Our Lord, pour down upon us patience, and make our steps firm and assist us against the unbelieving people.

Walamm<u>a</u> barazoo lij<u>a</u>loota wajunoodihi q<u>a</u>loo rabban<u>a</u> afrigh AAalayn<u>a</u> <u>s</u>abran wathabbit aqd<u>a</u>man<u>a</u> wa<b>o</b>n<u>s</u>urn<u>a</u> AAal<u>a</u> alqawmi alk<u>a</u>fireen<b>a</b>

When they met Goliath and his warriors, they said, "Our Lord, bestow patience upon us, make us stand firm, and help us against those who deny the truth."

When they advanced to meet Goliath and his forces, they prayed: "Our Lord! Pour out constancy on us and make our steps firm: Help us against those that reject faith."

By the will of God they defeated them, and David killed Goliath, and God gave him kingship and wisdom, and taught him whatsoever He pleased. If God did not make men deter one another this earth would indeed be depraved. But gracious is God to the people of the world.

So they routed them by the command of Allah; and Dawud (David) slew Jalut, and Allah gave him the kingdom and wisdom, and taught him all whatever He willed; and if Allah does not ward off some men by others, the earth will be destroyed, but Allah is Most Munificent towards the entire creation.

And they routed them, by the leave of God, and David slew Goliath; and God gave him the kingship, and Wisdom, and He taught him such as He willed. Had God not driven back the people, some by the means of others, the earth had surely corrupted; but God is bounteous unto all beings.

And thereupon, by God's leave, they routed them. And David slew Goliath; and God bestowed upon him dominion, and wisdom, and imparted to him the knowledge of whatever He willed. And if God had not enabled people to defend themselves against one another, corruption would surely overwhelm the earth: but God is limitless in His bounty unto all the worlds.

Then they vanquished them by the leave of Allah, and Da'ud slew Jalut, and Allah vouchsafed him dominion, and Wisdom and taught him of that which He Willed. And, it not for Allah's repelling people, some of them by means of others, the earth surely were corrupted; but Allah is Gracious unto the Worlds.

So they routed them by Allah's Leave and Dawud (David) killed Jalut (Goliath), and Allah gave him [Dawud (David)] the kingdom [after the death of Talut (Saul) and Samuel] and Al-Hikmah (Prophethood), and taught him of that which He willed. And if Allah did not check one set of people by means of another, the earth would indeed be full of mischief. But Allah is full of Bounty to the 'Alamin (mankind, jinns and all that exists).

And they defeated them by God’s leave, and David killed Goliath, and God gave him sovereignty and wisdom, and taught him as He willed. Were it not for God restraining the people, some by means of others, the earth would have gone to ruin. But God is gracious towards mankind.

Consequently, by Allah's grace, they routed the unbelievers, and David killed Goliath; and Allah gave him kingship and wisdom and taught him whatever other things He willed. And if Allah had not been repelling one set of people by means of another, the earth would have been filled with chaos. But Allah is bountiful to the world (and so repels chaos in this way).

So they routed them by Allah's leave and Dawud (David) killed Jalut (Goliath), and Allah gave him (Dawud) the kingdom [after the death of Talut and Samuel] and Al-Hikmah (prophethood), and taught him of that which He willed. And if Allah did not check one set of people by means of another, the earth would indeed be full of mischief. But Allah is full of bounty to the `Alamin (mankind, Jinn and all that exists).

So they routed them by Allah's leave and David slew Goliath; and Allah gave him the kingdom and wisdom, and taught him of that which He willeth. And if Allah had not repelled some men by others the earth would have been corrupted. But Allah is a Lord of Kindness to (His) creatures.

Thus they routed them with Allah’s will, and David killed Goliath, and Allah gave him kingdom and wisdom and taught him whatever He liked. Were it not for Allah’s repelling the people by means of one another, the earth would surely have been corrupted; but Allah is gracious to the world’s people.

By the permission of Allah, they routed them. David slew Goliath, and Allah bestowed on him the kingship and wisdom, and taught him from that He willed. Had Allah not pushed the people, some by the other, the earth would have been corrupted. But Allah is Bountiful to the worlds.

So they defeated them by permission of Allah, and David killed Goliath, and Allah gave him the kingship and prophethood and taught him from that which He willed. And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted, but Allah is full of bounty to the worlds.

They defeated their enemy through God's will. David slew Goliath and God granted David the kingdom and wisdom and also taught him whatever He wanted. Had God not made one group of people repel the other, the earth would have become full of corruption, but God is generous to His creatures.

So they put them to flight by Allah's permission. And Dawood slew Jalut, and Allah gave him kingdom and wisdom, and taught him of what He pleased. And were it not for Allah's repelling some men with others, the earth would certainly be in a state of disorder; but Allah is Gracious to the creatures.

Fahazamoohum bii<u>th</u>ni All<u>a</u>hi waqatala d<u>a</u>woodu j<u>a</u>loota wa<u>a</u>t<u>a</u>hu All<u>a</u>hu almulka wa<b>a</b>l<u>h</u>ikmata waAAallamahu mimm<u>a</u> yash<u>a</u>o walawl<u>a</u> dafAAu All<u>a</u>hi a<b>l</b>nn<u>a</u>sa baAA<u>d</u>ahum bibaAA<u>d</u>in lafasadati alar<u>d</u>u wal<u>a</u>kinna All<u>a</u>ha <u>th</u>oo fa<u>d</u>lin AAal<u>a</u> alAA<u>a</u>lameen<b>a</b>

And so by the command of God they defeated them. David killed Goliath, and God gave him kingship and wisdom, and imparted to him the knowledge of whatever He willed. Had it not been for God's repelling some people by means of others, the earth would have been filled with corruption. But God is bountiful to His creatures.

By Allah's will they routed them; and David slew Goliath; and Allah gave him power and wisdom and taught him whatever (else) He willed. And did not Allah Check one set of people by means of another, the earth would indeed be full of mischief: But Allah is full of bounty to all the worlds.

These are the messages of God. We recite them to you in all truth, as indeed you are one of the apostles.

These are the verses of Allah, which We recite to you (O dear Prophet Mohammed – peace and blessings be upon him) with truth; and undoubtedly you are one of the Noble Messengers.

These are the signs of God We recite to thee in truth, and assuredly thou art of the number of the Envoys.

THESE are God's messages: We convey them unto thee, [O Prophet,] setting forth the truth-for, verily, thou art among those who have been entrusted with a message.

These are the revelations of Allah We rehearse them unto thee with truth, and verily thou art of the sentones.

These are the Verses of Allah, We recite them to you (O Muhammad SAW) in truth, and surely, you are one of the Messengers (of Allah).

These are God’s revelations, which We recite to you in truth. You are one of the messengers.

These are Allah's revelations, which We are conveying to you accurately. And O Muhammad, most surely you are of those who have been sent as Messengers.

These are the verses of Allah, We recite them to you (O Muhammad) in truth, and surely, you are one of the Messengers (of Allah).

These are the portents of Allah which We recite unto thee (Muhammad) with truth, and lo! thou art of the number of (Our) messengers;

These are the signs of Allah, which We recite for you in truth, and you are indeed one of the apostles.

These are the verses of Allah. We recite (them) to you in truth, for you (Prophet Muhammad) are one of the Messengers.

These are the verses of Allah which We recite to you, [O Muhammad], in truth. And indeed, you are from among the messengers.

(Muhammad), these are the revelations which We recite to you for a genuine purpose. Certainly you are one of Our Messengers.

These are the communications of Allah: We recite them to you with truth; and most surely you are (one) of the apostles.

Tilka <u>a</u>y<u>a</u>tu All<u>a</u>hi natlooh<u>a</u> AAalayka bi<b>a</b>l<u>h</u>aqqi wainnaka lamina almursaleen<b>a</b>

These are the revelations of God which We recite to you in all truth, for you are truly one of the messengers.

These are the Signs of Allah: we rehearse them to thee in truth: verily Thou art one of the messengers.

Of all these apostles We have favoured some over the others. God has addressed some of them, and the stations of some have been exalted over the others. And to Jesus, son of Mary, We gave tokens, and reinforced him with divine grace. If God had so willed those who came after them would never have contended when clear signs had come to them. But dissensions arose, some believed, some denied. And if God had willed they would never have fought among themselves. But God does whatsoever He please.

These are the Noble Messengers, to whom We gave excellence over each other; of them are some with whom Allah spoke, and some whom He exalted high above all others; and We gave Eisa (Jesus), the son of Maryam, clear signs and We aided him with the Holy Spirit; and if Allah willed, those after them would not have fought each other after the clear evidences had come to them, but they differed – some remained on faith and some turned disbelievers; and had Allah willed, they would not have fought each other; but Allah may do as He wills.

And those Messengers, some We have preferred above others; some there are to whom God spoke, and some He raised in rank. And We gave Jesus son of Mary the clear signs, and confirmed him with the Holy Spirit. And had God willed, those who came after him would not have fought one against the other after the clear signs had come to them; but they fell into variance, and some of them believed, and some disbelieved; and had God willed they would not have fought one against the other; but God does whatsoever He desires.

Some of these apostles have We endowed more highly than others: among them were such as were spoken to by God [Himself], and some He has raised yet higher.' And We vouchsafed unto Jesus, the son of Mary, all evidence of the truth, and strengthened him with holy inspiration. And if God had so willed, they who succeeded those [apostles] would not have contended with one another after all evidence of the truth had come to them; but [as it was,] they did take to divergent views, and some of them attained to faith, while some of them came to deny the truth. Yet if God had so willed, they would not have contended with one another: but God does whatever He wills.

These apostles: We have preferred some of them above some others: of them are some unto whom Allah spake, and some He raised many degrees. And We vouchsafed unto Isa, son of Maryam, the evidences, and We aided him with the holy spirit; and had Allah so willed those who came after them had not fought among themselves after the evidences had come unto them but they differed; then of them some believed and of them some disbelieved. And had Allah so willed, they had not fought among themselves, but Allah doth whatsoever He intendeth.

Those Messengers! We preferred some to others; to some of them Allah spoke (directly); others He raised to degrees (of honour); and to 'Iesa (Jesus), the son of Maryam (Mary), We gave clear proofs and evidences, and supported him with Ruh-ul-Qudus [Jibrael (Gabriel)]. If Allah had willed, succeeding generations would not have fought against each other, after clear Verses of Allah had come to them, but they differed - some of them believed and others disbelieved. If Allah had willed, they would not have fought against one another, but Allah does what He likes.

These messengers: We gave some advantage over others. To some of them God spoke directly, and some He raised in rank. We gave Jesus son of Mary the clear miracles, and We strengthened him with the Holy Spirit. Had God willed, those who succeeded them would not have fought one another, after the clear signs had come to them; but they disputed; some of them believed, and some of them disbelieved. Had God willed, they would not have fought one another; but God does whatever He desires.

Of these Messengers (whom We sent for the guidance of mankind), We raised some above the others in rank. Among them was one with whom Allah Himself had direct talks. There were others whom He raised high in rank in other ways. Likewise We gave clear signs to Jesus, son of Mary, and supported him with the Holy Spirit. Had Allah so willed the people who had seen clear signs would not have fought against one another after the Prophets. But (it was not Allah's will to prevent people forcibly from differences: so) they disagreed; then some of them accepted the Truth and others rejected it. If Allah had so willed they would have never fought against one another, but Allah does whatever He pleases (to fulfil His designs.

Those Messengers! We preferred some of them to others; to some of them Allah spoke (directly); others He raised to degrees (of honor); and to `Isa, the son of Maryam, We gave clear proofs and evidences, and supported him with Ruh-il-Qudus [Jibril]. If Allah had willed, succeeding generations would not have fought against each other, after clear Verses of Allah had come to them, but they differed ـ some of them believed and others disbelieved. If Allah had willed, they would not have fought against one another, but Allah does what He wills.

Of those messengers, some of whom We have caused to excel others, and of whom there are some unto whom Allah spake, while some of them He exalted (above others) in degree; and We gave Jesus, son of Mary, clear proofs (of Allah's Sovereignty) and We supported him with the holy Spirit. And if Allah had so wiled it, those who followed after them would not have fought one with another after the clear proofs had come unto them. But they differed, some of them believing and some disbelieving. And if Allah had so willed it, they would not have fought one with another; but Allah doeth what He will.

These are the apostles, some of whom We gave an advantage over others: of them are those to whom Allah spoke and some of them He raised in rank, and We gave Jesus, son of Mary, manifest proofs and strengthened him with the Holy Spirit. Had Allah wished, those who succeeded them would not have fought one another after the manifest proofs had come to them. But they differed. So there were among them those who had faith and there were among them those who were faithless, and had Allah wished, they would not have fought one another; but Allah does whatever He desires.

Of these Messengers, We have preferred some above others. To some Allah spoke; and some He raised in rank. We gave (Prophet) Jesus, the son of Mary, clear signs and strengthened him with the Spirit of Purity (Gabriel). Had Allah willed, those who succeeded them would not have fought against one another after the clear verses came to them. But they differed among themselves; some believed, and others disbelieved. Yet had Allah willed, they would not have fought against one another. Allah does whatever He will.

Those messengers - some of them We caused to exceed others. Among them were those to whom Allah spoke, and He raised some of them in degree. And We gave Jesus, the Son of Mary, clear proofs, and We supported him with the Pure Spirit. If Allah had willed, those [generations] succeeding them would not have fought each other after the clear proofs had come to them. But they differed, and some of them believed and some of them disbelieved. And if Allah had willed, they would not have fought each other, but Allah does what He intends.

We gave some of Our Messengers preference over others. To some of them God spoke and He raised the rank of some others. We gave authoritative proofs to Jesus, son of Mary, and supported him by the Holy Spirit. Had God wanted, the generations who lived after those Messengers would not have fought each other after the authority had come to them. But they differed among themselves, some of them believed in the authority and others denied it. They would not have fought each other had God wanted, but God does as He wills.

We have made some of these apostles to excel the others among them are they to whom Allah spoke, and some of them He exalted by (many degrees of) rank; and We gave clear miracles to Isa son of Marium, and strengthened him with the holy spirit. And if Allah had pleased, those after them would not have fought one with another after clear arguments had come to them, but they disagreed; so there were some of them who believed and others who denied; and if Allah had pleased they would not have fought one with another, but Allah brings about what He intends.

Tilka a<b>l</b>rrusulu fa<u>dd</u>aln<u>a</u> baAA<u>d</u>ahum AAal<u>a</u> baAA<u>d</u>in minhum man kallama All<u>a</u>hu warafaAAa baAA<u>d</u>ahum daraj<u>a</u>tin wa<u>a</u>tayn<u>a</u> AAees<u>a</u> ibna maryama albayyin<u>a</u>ti waayyadn<u>a</u>hu biroo<u>h</u>i alqudusi walaw sh<u>a</u>a All<u>a</u>hu m<u>a</u> iqtatala alla<u>th</u>eena min baAAdihim min baAAdi m<u>a</u> j<u>a</u>athumu albayyin<u>a</u>tu wal<u>a</u>kini ikhtalafoo faminhum man <u>a</u>mana waminhum man kafara walaw sh<u>a</u>a All<u>a</u>hu m<u>a</u> iqtataloo wal<u>a</u>kinna All<u>a</u>ha yafAAalu m<u>a</u> yureed<b>u</b>

Of these messengers, We have given something additional among them. There are some to whom God spoke directly and others He exalted in rank. We gave Jesus, son of Mary clear signs, and strengthened him with the holy spirit. Had God pleased, those who succeeded them would not have fought against one another after the clear signs had come to them. But they disagreed among themselves; some believed, while others did not. Yet had God willed, they would not have fought against one another; but God does whatever He wills.

Those messengers We endowed with gifts, some above others: To one of them Allah spoke; others He raised to degrees (of honour); to Jesus the son of Mary We gave clear (Signs), and strengthened him with the holy spirit. If Allah had so willed, succeeding generations would not have fought among each other, after clear (Signs) had come to them, but they (chose) to wrangle, some believing and others rejecting. If Allah had so willed, they would not have fought each other; but Allah Fulfilleth His plan.

O believers, expend of what We have given you before the day arrives on which there will be no barter, and no friendship or intercession matter, and those who are disbelievers will be sinners.

O People who Believe! Spend in Allah's cause, from what We have provided you, before the advent of a day in which there is no trade, and for the disbelievers neither any friendship nor intercession; and the disbelievers themselves are the unjust.

O believers, expend of that wherewith We have provided you, before there comes a day wherein shall be neither traffick, nor friendship, nor intercession; and the unbelievers -- they are the evildoers.

O YOU who have attained to faith! Spend [in Our way] out of what We have granted you as sustenance ere there come a Day when there will be no bargaining, and no friendship, and no intercession. And they who deny the truth -it is they who are evildoers!

O O Ye who believe: expend of that which We have provided you ere the Day cometh wherein there will be neither bargain nor friendship nor intercession. And the infidels - they are the wrong-doers.

O you who believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the Zalimun (wrong-doers, etc.).

O you who believe! Spend from what We have given you, before a Day comes in which there is neither trading, nor friendship, nor intercession. The disbelievers are the wrongdoers.

O Believers, spend of the wealth We have bestowed upon you (in Our way) before the Day comes when there shall be no buying and no selling: when neither friendship nor intercession will be of any avail. Those, who adopt the way of disbelief are indeed the wrongdoers. '

O you who believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the wrongdoers.

O ye who believe! spend of that wherewith We have provided you ere a day come when there will be no trafficking, nor friendship, nor intercession. The disbelievers, they are the wrong-doers.

O you who have faith! Spend out of what We have provided you before there comes a day on which there will be no bargaining, neither friendship, nor intercession. And the faithless—they are the wrongdoers.

Believers, spend of what We have given you before that Day arrives when there shall be neither trade, nor friendship, nor intercession. It is the unbelievers who are the harmdoers.

O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and no friendship and no intercession. And the disbelievers - they are the wrongdoers.

Believers, out of what We have given you, spend for the cause of God before the coming of the day when there will be no trading, no friendship, and no intercession. Those who deny the Truth are unjust.

O you who believe! spend out of what We have given you before the day comes in which there is no bargaining, neither any friendship nor intercession, and the unbelievers-- they are the unjust.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo anfiqoo mimm<u>a</u> razaqn<u>a</u>kum min qabli an yatiya yawmun l<u>a</u> bayAAun feehi wal<u>a</u> khullatun wal<u>a</u> shaf<u>a</u>AAatun wa<b>a</b>lk<u>a</u>firoona humu a<b>l</b><i><u>thth</u></i><u>a</u>limoon<b>a</b>

Believers, spend out of what We have given you, before the Day comes when there will be neither trading, friendship nor intercession. Truly, it is those who deny the truth who are the wrongdoers.

O ye who believe! Spend out of (the bounties) We have provided for you, before the Day comes when no bargaining (Will avail), nor friendship nor intercession. Those who reject Faith they are the wrong-doers.

God: There is no god but He, the living, eternal, self-subsisting, ever sustaining. Neither does somnolence affect Him nor sleep. To Him belongs all that is in the heavens and the earth: and who can intercede with Him except by His leave? Known to Him is all that is present before men and what is hidden (in time past and time future), and not even a little of His knowledge can they grasp except what He will. His seat extends over heavens and the earth, and He tires not protecting them: He alone is all high and supreme.

Allah – there is no God except Him; He is Alive (eternally, on His own) and the Upholder (keeps others established); He never feels drowsy nor does He sleep; to Him only belongs all whatever is in the heavens and all whatever is in the earth; who is he that can intercede* with Him except by His command? He knows what is in front of them and what is behind them; and they do not achieve anything of His knowledge except what He wills; His Throne (of Sovereignty) encompasses the heavens and the earth; and it is not difficult for Him to guard them; and He is the Supreme, the Greatest. (This Verse is popularly known as Ayat Al-Kursi. It has a special status and reciting it carries great reward. *Prophet Mohammed – peace and blessings be upon him – will be the first one to be granted the permission to intercede, others will follow.)

God there is no god but He, the Living, the Everlasting. Slumber seizes Him not, neither sleep; to Him belongs all that is in the heavens and the earth. Who is there that shall intercede with Him save by His leave? He knows what lies before them and what is after them, and they comprehend not anything of His knowledge save such as He wills. His Throne comprises the heavens and earth; the preserving of them oppresses Him not; He is the All-high, the All-glorious.

GOD - there is no deity save Him, the Ever-Living, the Self-Subsistent Fount of All Being. Neither slumber overtakes Him, nor sleep. His is all that is in the heavens and all that is on earth. Who is there that could intercede with Him, unless it be by His leave? He knows all that lies open before men and all that is hidden from them, whereas they cannot attain to aught of His knowledge save that which He wills [them to attain]. His eternal power overspreads the heavens and the earth, and their upholding wearies Him not. And he alone is truly exalted, tremendous.

Allah! There is no God but he, the Living, the Sustainer Slumber taketh hold of Him not, nor sleep. His is whatsoever is in the heavens and whatsoever is on the earth. Who is he that shall intercede With Him except with His leave! He knoweth that which was before them and that which shall he after them, and they encompass not aught of His knowledge save that which He willeth. His throne comprehendeth the heavens and the earth, and the guarding of the twain wearieth Him not. And He is the High, the Supreme.

Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. [This Verse 2:255 is called Ayat-ul-Kursi.]

God! There is no god except He, the Living, the Everlasting. Neither slumber overtakes Him, nor sleep. To Him belongs everything in the heavens and everything on earth. Who is he that can intercede with Him except with His permission? He knows what is before them, and what is behind them; and they cannot grasp any of His knowledge, except as He wills. His Throne extends over the heavens and the earth, and their preservation does not burden Him. He is the Most High, the Great.

Allah: the Everlasting, the Sustainer of the whole Universe; there is no god but He. He does neither slumber nor sleep. Whatsoever is in the heavens and in the earth is His. Who is there that can intercede with Him except by His own permission.? He knows what is before the people and also what is hidden from them. And they cannot comprehend anything of His knowledge save whatever He Himself pleases to reveal. His Kingdom spreads over the heavens and the earth and the guarding of these does not weary Him. He alone is the Supreme and the Exalted.

Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His permission He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.

Allah! There is no deity save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous.

Allah—there is no god except Him—is the Living One, the All-sustainer. Neither drowsiness befalls Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that may intercede with Him except with His permission? He knows what is before them and what is behind them, and they do not comprehend anything of His knowledge except what He wishes. His seat embraces the heavens and the earth and He is not wearied by their preservation, and He is the All-exalted, the All-supreme.

Allah, there is no god except He, the Living, the Everlasting. Neither dozing, nor sleep overtakes Him. To Him belongs all that is in the heavens and the earth. Who is he that shall intercede with Him except by His permission! He knows what will be before their hands and what was behind them, and they do not comprehend anything of His Knowledge except what He willed. His Seat embraces the heavens and the earth, and the preserving of them does not weary Him. He is the High, the Great.

Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great.

God exists. There is no God but He, the Everlasting and the Guardian of life. Drowsiness or sleep do not seize him. To Him belongs all that is in the heavens and the earth. No one can intercede with Him for others except by His permission. He knows about people's present and past. No one can grasp anything from His knowledge besides what He has permitted them to grasp. The heavens and the earth are under His dominion. He does not experience fatigue in preserving them both. He is the Highest and the Greatest.

Allah is He besides Whom there is no god, the Everliving, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great.

All<u>a</u>hu l<u>a</u> il<u>a</u>ha ill<u>a</u> huwa al<u>h</u>ayyu alqayyoomu l<u>a</u> takhu<u>th</u>uhu sinatun wal<u>a</u> nawmun lahu m<u>a</u> fee a<b>l</b>ssam<u>a</u>w<u>a</u>ti wam<u>a</u> fee alar<u>d</u>i man <u>tha</u> alla<u>th</u>ee yashfaAAu AAindahu ill<u>a</u> bii<u>th</u>nihi yaAAlamu m<u>a</u> bayna aydeehim wam<u>a</u> khalfahum wal<u>a</u> yu<u>h</u>ee<u>t</u>oona bishayin min AAilmihi ill<u>a</u> bim<u>a</u> sh<u>a</u>a wasiAAa kursiyyuhu a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>a wal<u>a</u> yaooduhu <u>h</u>if<i><u>th</u></i>uhum<u>a</u> wahuwa alAAaliyyu alAAa<i><u>th</u></i>eem<b>u</b>

God: there is no deity save Him, the Living, the Eternal One. Neither slumber nor sleep overtakes Him. To Him belong whatsoever is in the heavens and whatsoever is on the earth. Who can intercede with Him except by His permission? He knows all that is before them and all that is behind them. They can grasp only that part of His knowledge which He wills. His throne extends over the heavens and the earth; and their upholding does not weary Him. He is the Sublime, the Almighty One!

Allah! There is no god but He,-the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory).

There is no compulsion in matter of faith. Distinct is the way of guidance now from error. He who turns away from the forces of evil and believes in God, will surely hold fast to a handle that is strong and unbreakable, for God hears all and knows everything.

There is no compulsion at all in religion; undoubtedly the right path has become very distinct from error; and whoever rejects faith in the devil (false deities) and believes in Allah has grasped a very firm handhold; it will never loosen; and Allah is All Hearing, All Knowing.

No compulsion is there in religion. Rectitude has become clear from error. So whosoever disbelieves in idols and believes in God, has laid hold of the most firm handle, unbreaking; God is All-hearing, All-knowing.

THERE SHALL BE no coercion in matters of faith. Distinct has now become the right way from [the way of] error: hence, he who rejects the powers of evil and believes in God has indeed taken hold of a support most unfailing, which shall never give way: for God is all-hearing, all-knowing.

No constraint is there in the religion; surely rectitude hath become manifestly distinguished from the error. Whosoever then disbelieveth in the devil and believeth in Allah, hath of a surety rain hold of the firm cable whereof there is no giving way. And Allah is Hearing, Knowing.

There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower.

There shall be no compulsion in religion; the right way has become distinct from the wrong way. Whoever renounces evil and believes in God has grasped the most trustworthy handle; which does not break. God is Hearing and Knowing.

There is no compulsion and coercion in regard to religion. The right thing has been made distinct from the wrong thing: now whoever rejects taghut and believes in Allah has taken a firm support that never gives way.

There is no compulsion in religion. Verily, the right path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower.

There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower.

There is no compulsion in religion: rectitude has become distinct from error. So one who disavows fake deities and has faith in Allah has held fast to the firmest handle for which there is no breaking; and Allah is all-hearing, all-knowing.

There is no compulsion in religion. Righteousness is now distinct from error. He who disbelieves in the idol and believes in Allah has grasped the firmest tie that will never break. Allah is Hearing, Knowing.

There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing.

There is no compulsion in religion. Certainly, right has become clearly distinct from wrong. Whoever rejects the devil and believes in God has firmly taken hold of a strong handle that never breaks. God is All-hearing and knowing.

There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the Shaitan and believes in Allah he indeed has laid hold on the firmest handle, which shall not break off, and Allah is Hearing, Knowing.

L<u>a</u> ikr<u>a</u>ha fee a<b>l</b>ddeeni qad tabayyana a<b>l</b>rrushdu mina alghayyi faman yakfur bi<b>al</b><u>tta</u>ghooti wayumin bi<b>A</b>ll<u>a</u>hi faqadi istamsaka bi<b>a</b>lAAurwati alwuthq<u>a</u> l<u>a</u> infi<u>sa</u>ma lah<u>a</u> wa<b>A</b>ll<u>a</u>hu sameeAAun AAaleem<b>un</b>

There shall be no compulsion in religion: true guidance has become distinct from error. But whoever refuses to be led by Satan and believes in God has grasped the strong handhold that will never break. God is all hearing and all knowing.

Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things.

God is the friend of those who believe, and leads them out of darkness into light; but the patrons of infidels are idols and devils who lead them from light into darkness. They are the residents of Hell, and will there for ever abide.

Allah is the Guardian of the Muslims – He removes them from realms of darkness towards light; and the supporters of disbelievers are the devils – they remove them from light towards the realms of darkness; it is they who are the people of fire; they will remain in it forever.

God is the Protector of the believers; He brings them forth from the shadows into the light. And the unbelievers -- their protectors are idols, that bring them forth from the light into the shadows; those are the inhabitants of the Fire, therein dwelling forever.

God is near unto those who have faith, taking them out of deep darkness into the light - whereas near unto those who are bent on denying the truth are the powers of evil that take them out of the light into darkness deep: it is they who are destined for the fire, therein to abide.

Allah is the Patron of those who believe; He bringeth them forth from darknesses into the light; And, for those who disbelieve, the devils are their patrons; they bring them forth from the light into darknesses. These are the fellows of Fire, therein shall be abiders.

Allah is the Wali (Protector or Guardian) of those who believe. He brings them out from darkness into light. But as for those who disbelieve, their Auliya (supporters and helpers) are Taghut [false deities and false leaders, etc.], they bring them out from light into darkness. Those are the dwellers of the Fire, and they will abide therein forever.

God is the Lord of those who believe; He brings them out of darkness and into light. As for those who disbelieve, their lords are the evil ones; they bring them out of light and into darkness—these are the inmates of the Fire, in which they will abide forever.

And Allah (Whose support he takes) hears everything and knows everything. Allah is the Helper and Protector of those who believe in Him: He brings them out of the depths of darkness into the light. As for the disbelievers, they have taghut as their patron, who drives them out of light into the depths of darkness. These are the people who are doomed to the Fire, wherein they shall live for ever.

Allah is the Wali (Protector or Guardian) of those who believe. He brings them out from darknesses into light. But as for those who disbelieve, their Awliya' (supporters and helpers) are Taghut (false deities and false leaders), they bring them out from light into darknesses. Those are the dwellers of the Fire, and they will abide therein forever.

Allah is the Protecting Guardian of those who believe. He bringeth them out of darkness into light. As for those who disbelieve, their patrons are false deities. They bring them out of light into darkness. Such are rightful owners of the Fire. They will abide therein.

Allah is the wali of the faithful: He brings them out of darkness into light. As for the faithless, their awliya are the fake deities, who drive them out of light into darkness. They shall be the inmates of the Fire, and they will remain in it [forever].

Allah is the Guardian of those who believe. He brings them out from darkness into the light. As for those who disbelieve, their guides are idols, they bring them out from the light into darkness. They are the companions of the Fire and shall live in it for ever.

Allah is the ally of those who believe. He brings them out from darknesses into the light. And those who disbelieve - their allies are Taghut. They take them out of the light into darknesses. Those are the companions of the Fire; they will abide eternally therein.

God is the Guardian of the believers and it is He who takes them out of darkness into light. The Devil is the guardian of those who deny the Truth and he leads them from light to darkness. These are the dwellers of hell wherein they will live forever.

Allah is the guardian of those who believe. He brings them out of the darkness into the light; and (as to) those who disbelieve, their guardians are Shaitans who take them out of the light into the darkness; they are the inmates of the fire, in it they shall abide.

All<u>a</u>hu waliyyu alla<u>th</u>eena <u>a</u>manoo yukhrijuhum mina a<b>l</b><i><u>thth</u></i>ulum<u>a</u>ti il<u>a</u> a<b>l</b>nnoori wa<b>a</b>lla<u>th</u>eena kafaroo awliy<u>a</u>ohumu a<b>l</b><u>tta</u>ghootu yukhrijoonahum mina a<b>l</b>nnoori il<u>a</u> a<b>l</b><i><u>thth</u></i>ulum<u>a</u>ti ol<u>a</u>ika a<u>s</u><u>ha</u>bu a<b>l</b>nn<u>a</u>ri hum feeh<u>a</u> kh<u>a</u>lidoon<b>a</b>

God is the patron of the faithful. He leads them from darkness to the light. As for those who deny the truth, their supporter is Satan, who brings them out of light into darkness. They are the heirs of the Fire, and there they will remain forever.

Allah is the Protector of those who have faith: from the depths of darkness He will lead them forth into light. Of those who reject faith the patrons are the evil ones: from light they will lead them forth into the depths of darkness. They will be companions of the fire, to dwell therein (For ever).

Have you thought of the man who argued with Abraham about his Lord because God had given him a kingdom? When Abraham said: "My Lord is the giver of life and death," he replied: "I am the giver of life and death." And Abraham said: "God makes the sun rise from the East; so you make it rise from the West," and dumbfounded was the infidel. God does not guide those who are unjust.

Did you (O dear Prophet Mohammed – peace and blessings be upon him) not see him who argued with Ibrahim (Abraham) concerning his Lord, as Allah had given him the kingdom? When Ibrahim said, “My Lord is He Who gives life and causes death”, he answered, “I give life and cause death”; Ibrahim said, “So indeed it is Allah Who brings the sun from the East – you bring it from the West!” – the disbeliever was therefore baffled; and Allah does not guide the unjust.

Hast thou not regarded him who disputed with Abraham, concerning his Lord, that God had given him the kingship? When Abraham said, 'My Lord is He who gives life, and makes to die,' he said, 'I give life, and make to die.' Said Abraham, 'God brings the sun from the east; so bring thou it from the west.' Then the unbeliever was confounded. God guides not the people of the evildoers.

ART THOU NOT aware of that [king] who argued with Abraham about his Sustainer, (simply] because God had granted him kingship? Lo! Abraham said: "My Sustainer is He who grants life and deals death." [The king] replied: "I [too] grant life and deal death!" Said Abraham: "Verily, God causes the sun to rise in the east; cause it, then, to rise in the west!" Thereupon he who was bent on denying the truth remained dumbfounded: for God does not guide people who [deliberately] do wrong.

Bethinkest thou not of one who contended with Ibrahim concerning his Lord, because Allah had vouchsafed unto him dominion! When Ibrahim said: my Lord is He Who giveth life and causeth death, he said: give life and cause death. Ibrahim said: verily Allah bringeth the sun from the east, then bring it thou from the west. Thereupon he Who disbelieved Was dumb-founded, And Allah guideth not a wrong-doing people.

Have you not looked at him who disputed with Ibrahim (Abraham) about his Lord (Allah), because Allah had given him the kingdom? When Ibrahim (Abraham) said (to him): "My Lord (Allah) is He Who gives life and causes death." He said, "I give life and cause death." Ibrahim (Abraham) said, "Verily! Allah causes the sun to rise from the east; then cause it you to rise from the west." So the disbeliever was utterly defeated. And Allah guides not the people, who are Zalimun (wrong-doers, etc.).

Have you not considered him who argued with Abraham about his Lord, because God had given him sovereignty? Abraham said, “My Lord is He who gives life and causes death.” He said, “I give life and cause death.” Abraham said, “God brings the sun from the East, so bring it from the West,” so the blasphemer was confounded. God does not guide the wrongdoing people.

Have you not considered the case of the person who had an argument with Abraham as to `Whom Abraham acknowledged as his Lord?' The dispute arose because Allah had given him the kingship, (which had made him arrogant). When Abraham said, "My Lord is He Who gives life and causes death," he answered, "I give life and cause death." Then Abraham said, "Well, Allah brings the sun from the east: just bring it from the west." At this the disbeliever was confounded: (yet he did not believe), for Allah does not show guidance to unjust people.

Have you not looked at him who disputed with Ibrahim about his Lord (Allah), because Allah had given him the kingdom When Ibrahim said (to him): "My Lord is He Who gives life and causes death." He said, "I give life and cause death." Ibrahim said, "Verily, Allah brings the sun from the east; then bring it you from the west." So the disbeliever was utterly defeated. And Allah guides not the people, who are wrongdoers.

Bethink thee of him who had an argument with Abraham about his Lord, because Allah had given him the kingdom; how, when Abraham said: My Lord is He Who giveth life and causeth death, he answered: I give life and cause death. Abraham said: Lo! Allah causeth the sun to rise in the East, so do thou cause it to come up from the West. Thus was the disbeliever abashed. And Allah guideth not wrongdoing folk.

Have you not regarded him who argued with Abraham about his Lord, [only] because Allah had given him kingdom? When Abraham said, ‘My Lord is He who gives life and brings death,’ he replied, ‘I [too] give life and bring death.’ Abraham said, ‘Indeed Allah brings the sun from the east; now you bring it from the west.’ Thereat the faithless one was dumbfounded. And Allah does not guide the wrongdoing lot.

Have you not seen he who argued with Abraham about his Lord that Allah had given him the kingship! When Abraham said: 'My Lord is He who revives, and causes to die' He said: 'I revive, and cause to die' Abraham said: 'Allah brings up the sun from the east; so you bring it from the west' Then he who disbelieved became pale. Allah does not guide the nation, the harmdoers.

Have you not considered the one who argued with Abraham about his Lord [merely] because Allah had given him kingship? When Abraham said, "My Lord is the one who gives life and causes death," he said, "I give life and cause death." Abraham said, "Indeed, Allah brings up the sun from the east, so bring it up from the west." So the disbeliever was overwhelmed [by astonishment], and Allah does not guide the wrongdoing people.

(Muhammad), have you heard about the one who argued with Abraham about his Lord for His granting him authority? Abraham said, "It is only my Lord who gives life and causes things to die." His opponent said, "I also can give life and make things die." Abraham said, "God causes the sun to come up from the East. You make it come from the West." Thus the unbeliever was confounded. God does not guide the unjust people.

Have you not considered him (Namrud) who disputed with Ibrahim about his Lord, because Allah had given him the kingdom? When Ibrahim said: My Lord is He who gives life and causes to die, he said: I give life and cause death. Ibrahim said: So surely Allah causes the sun to rise from the east, then make it rise from the west; thus he who disbelieved was confounded; and Allah does not guide aright the unjust people.

Alam tara il<u>a</u> alla<u>th</u>ee <u>ha</u>jja ibr<u>a</u>heema fee rabbihi an <u>a</u>t<u>a</u>hu All<u>a</u>hu almulka i<u>th</u> q<u>a</u>la ibr<u>a</u>heemu rabbiya alla<u>th</u>ee yu<u>h</u>yee wayumeetu q<u>a</u>la an<u>a</u> o<u>h</u>yee waomeetu q<u>a</u>la ibr<u>a</u>heemu fainna All<u>a</u>ha yatee bi<b>al</b>shshamsi mina almashriqi fati bih<u>a</u> mina almaghribi fabuhita alla<u>th</u>ee kafara wa<b>A</b>ll<u>a</u>hu l<u>a</u> yahdee alqawma a<b>l</b><i><u>thth</u></i><u>a</u>limeen<b>a</b>

Have you not heard of him who argued with Abraham about his Lord because God had bestowed the kingdom upon him? Abraham said, "My Lord is the one who gives life and brings death." He answered, "I [too] give life and bring death!" Abraham said, "God brings up the sun from the east, so bring it up yourself from the west." Then the disbeliever was confounded. God does not guide the wrongdoers.

Hast thou not Turned thy vision to one who disputed with Abraham About his Lord, because Allah had granted him power? Abraham said: "My Lord is He Who Giveth life and death." He said: "I give life and death". Said Abraham: "But it is Allah that causeth the sun to rise from the east: Do thou then cause him to rise from the West." Thus was he confounded who (in arrogance) rejected faith. Nor doth Allah Give guidance to a people unjust.

Or take the man who passed by a town which lay destroyed upside down. He said: "How can God restore this city now that it is destroyed?" So God made him die for a hundred years, then brought him back to life, and inquired: "How long did you stay in this state?" "A day or less than a day," he replied. "No," He said, "you were dead a hundred years, yet look at your victuals, they have not decomposed; and look at your ass! We shall make you a warning for men. And regard the bones, how We raise them and clothe them with flesh." When this became clear to him, the man said: "Indeed God has power over all things."

Or like him* who passed by a dwelling and it had fallen flat on its roofs; he said, “How will Allah bring it to life, after its death?”; so Allah kept him dead for a hundred years, then brought him back to life; He said, “How long have you stayed here?”; he replied, “I may have stayed for a day or little less”; He said, “In fact, you have spent a hundred years – so look at your food and drink which do not even smell stale; and look at your donkey whose bones even are not intact – in order that We may make you a sign for mankind – and look at the bones how We assemble them and then cover them with flesh”; so when the matter became clear to him, he said, “I know well that Allah is Able to do all things.” (Prophet Uzair – peace be upon him.)

Or such as he who passed by a city that was fallen down upon its turrets; he said, 'How shall God give life to this now it is dead?' So God made him die a hundred years, then He raised him up, saying, 'How long hast thou tarried?' He said, 'I have tarried a day, or part of a day.' Said He, 'Nay; thou hast tarried a hundred years. Look at thy food and drink -- it has not spoiled; and look at thy ass. So We would make thee a sign for the people. And look at the bones; how We shall set them up, and then clothe them with flesh.' So, when it was made clear to him, he said, 'I know that God is powerful over everything.'

Or [art thou, O man, of the same mind] as he who passed by a town deserted by its people, with its roofs caved in, [and] said, "How could God bring all this back to life after its death?" Thereupon God caused him to be dead for a hundred years; where after He brought him back to life [and] said: "How long hast thou remained thus?" He answered: "I have remained thus a day, or part of a day." Said [God]: "Nay, but thou hast remained thus for a hundred years! But look at thy food and thy drink-untouched is it by the passing of years - and look at thine ass! And [We did all this so that We might make thee a symbol unto men. And look at the bones [of animals and men] - how We put them together and then clothe them with flesh!" And when [all this] became clear to him, he said: "I know [now] that God has the power to will anything!"

Or, the like unto him who passed by a town, and it lay overturned on its roofs. He said: how shall Allah quicken this after the death thereof Thereupon Allah made him dead for a hundred years, and thereafter raised him and said: how long hast thou tarried He said: I have tarried any day, or part of any day. Allah said: nay! thou hast tarried a hundred years: look at thy food and thy drink, they have not rotten, and look at thine ass; and this We have done in order that We may make of thee a sign unto men; and look thou at the bones, how we shall make them stand up and clothe them with flesh. Then when it became manifest Allah unto him he said: I know that verily everything Potent.

Or like the one who passed by a town and it had tumbled over its roofs. He said: "Oh! How will Allah ever bring it to life after its death?" So Allah caused him to die for a hundred years, then raised him up (again). He said: "How long did you remain (dead)?" He (the man) said: "(Perhaps) I remained (dead) a day or part of a day". He said: "Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh". When this was clearly shown to him, he said, "I know (now) that Allah is Able to do all things."

Or like him who passed by a town collapsed on its foundations. He said, “How can God revive this after its demise?” Thereupon God caused him to die for a hundred years, and then resurrected him. He said, “For how long have you tarried?” He said, “I have tarried for a day, or part of a day.” He said, “No. You have tarried for a hundred years. Now look at your food and your drink—it has not spoiled—and look at your donkey. We will make you a wonder for mankind. And look at the bones, how We arrange them, and then clothe them with flesh.” So when it became clear to him, he said, “I know that God has power over all things.”

Or take the case of the one who passed by a township that had fallen down upon its roofs. He exclaimed, "How shall Allah bring back to life this township that has become dead?" At this Allah caused him to die and he lay dead for a hundred years. Then Allah brought him back to life and asked him, "How long have you lain here?" He answered. "I might have lain here for a day or a few hours." Allah said, "Nay, you have been lying here in this state for a hundred years: now, just have a look at your food and your drink; they have not become spoiled in the least. Then have a look at your ass, (and see that his very bones have become rotten) and We have done this in order to make you a Sign for the people. Look, how We raise up the skeleton and set the bones (of the ass) and cover them with flesh and (put breath of life into them)." And when the Reality became manifest to him, he said, "I know that Allah has power over everything."

Or like the one who passed by a town in ruin up to its roofs. He said: "How will Allah ever bring it to life after its death" So Allah caused him to die for a hundred years, then raised him up (again). He said: "How long did you remain (dead)" He (the man) said: "(Perhaps) I remained (dead) a day or part of a day." He said: "Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh." When this was clearly shown to him, he said, "I know (now) that Allah is able to do all things."

Or (bethink thee of) the like of him who, passing by a township which had fallen into utter ruin, exclaimed: How shall Allah give this township life after its death? And Allah made him die a hundred years, then brought him back to life. He said: How long hast thou tarried? (The man) said: I have tarried a day or part of a day. (He) said: Nay, but thou hast tarried for a hundred years. Just look at thy food and drink which have not rotted! Look at thine ass! And, that We may make thee a token unto mankind, look at the bones, how We adjust them and then cover them with flesh! And when (the matter) became clear unto him, he said: I know now that Allah is Able to do all things.

Or him who came upon a township as it lay fallen on its trellises. He said, ‘How will Allah revive this after its death?!’ So Allah made him die for a hundred years, then He resurrected him. He said, ‘How long did you remain?’ Said he, ‘I have remained a day or part of a day.’ He said, ‘No, you have remained a hundred years. Now look at your food and drink which have not rotted! Then look at your ass! [This was done] that We may make you a sign for mankind. And now look at its bones, how We raise them up and clothe them with flesh!’ When it became evident to him, he said, ‘I know that Allah has power over all things.’

Or of him, who, when passing by the ruined village that was fallen on its roofs, remarked: 'How can Allah give life to this after its death' Thereupon Allahcaused him to die, and after a hundred years He revived him. He asked: 'How long have you remained' 'A day' he replied, 'or part of a day' Allah said: 'Rather, you have remained a hundred years. Look at your food and drink; they have not rotted. And look at your donkey (that had died). We will make you a sign to the people. And look at the bones (of your donkey) how We shall revive them and clothe them with flesh' And when it had all become clear to him, he said: 'I know that Allah has power over all things'

Or [consider such an example] as the one who passed by a township which had fallen into ruin. He said, "How will Allah bring this to life after its death?" So Allah caused him to die for a hundred years; then He revived him. He said, "How long have you remained?" The man said, "I have remained a day or part of a day." He said, "Rather, you have remained one hundred years. Look at your food and your drink; it has not changed with time. And look at your donkey; and We will make you a sign for the people. And look at the bones [of this donkey] - how We raise them and then We cover them with flesh." And when it became clear to him, he said, "I know that Allah is over all things competent."

(Or have you heard) of the one who, on passing through an empty and ruined town, said, "When will God bring it to life?" God caused him to die and brought him back to life after a hundred years and then asked him, "How long have you been here?" He replied, "One day or part of a day." The Lord said, "No, you have been here for one hundred years. Look at your food and drink. They have not yet decayed. But look at your donkey and its bones. To make your case evidence (of the Truth) for the people, see how we bring the bones together and cover them with flesh." When he learned the whole story, he said, "Now I know that God has power over all things."

Or the like of him (Uzair) who passed by a town, and it had fallen down upon its roofs; he said: When will Allah give it life after its death? So Allah caused him to die for a hundred years, then raised him to life. He said: How long have you tarried? He said: I have tarried a day, or a part of a day. Said He: Nay! you have tarried a hundred years; then look at your food and drink-- years have not passed over it; and look at your ass; and that We may make you a sign to men, and look at the bones, how We set them together, then clothed them with flesh; so when it became clear to him, he said: I know that Allah has power over all things.

Aw ka<b>a</b>lla<u>th</u>ee marra AAal<u>a</u> qaryatin wahiya kh<u>a</u>wiyatun AAal<u>a</u> AAurooshih<u>a</u> q<u>a</u>la ann<u>a</u> yu<u>h</u>yee h<u>ath</u>ihi All<u>a</u>hu baAAda mawtih<u>a</u> faam<u>a</u>tahu All<u>a</u>hu miata AA<u>a</u>min thumma baAAathahu q<u>a</u>la kam labithta q<u>a</u>la labithtu yawman aw baAA<u>d</u>a yawmin q<u>a</u>la bal labithta miata AA<u>a</u>min fa<b>o</b>n<i><u>th</u></i>ur il<u>a</u> <u>t</u>aAA<u>a</u>mika washar<u>a</u>bika lam yatasannah wa<b>o</b>n<i><u>th</u></i>ur il<u>a</u> <u>h</u>im<u>a</u>rika walinajAAalaka <u>a</u>yatan li<b>l</b>nn<u>a</u>si wa<b>o</b>n<i><u>th</u></i>ur il<u>a</u> alAAi<i><u>th</u></i><u>a</u>mi kayfa nunshizuh<u>a</u> thumma naksooh<u>a</u> la<u>h</u>man falamm<u>a</u> tabayyana lahu q<u>a</u>la aAAlamu anna All<u>a</u>ha AAal<u>a</u> kulli shayin qadeer<b>un</b>

Or of him who, when passing by a town the roofs of which had caved in, exclaimed, "How will God restore it to life after its destruction?" Thereupon God caused him to die, and after a hundred years, brought him back to life. God asked, "How long have you remained in this state?" He answered, "I have remained a day or part of a day." God said, "No, you have remained in this state for a hundred years. Now look at your food and your drink; they have not rotted. Look at your ass. We will make you a sign to mankind. Look at the bones -- how We set them together, then clothe them with flesh!" When it had all become clear to him, he said, "Now I know that God has power over all things."

Or (take) the similitude of one who passed by a hamlet, all in ruins to its roofs. He said: "Oh! how shall Allah bring it (ever) to life, after (this) its death?" but Allah caused him to die for a hundred years, then raised him up (again). He said: "How long didst thou tarry (thus)?" He said: (Perhaps) a day or part of a day." He said: "Nay, thou hast tarried thus a hundred years; but look at thy food and thy drink; they show no signs of age; and look at thy donkey: And that We may make of thee a sign unto the people, Look further at the bones, how We bring them together and clothe them with flesh." When this was shown clearly to him, he said: "I know that Allah hath power over all things."

Remember, when Abraham said: "O Lord, show me how you raise the dead," He said: "What! Do you not believe?" "I do," answered Abraham. "I only ask for my heart's assurance." (The Lord) said: "Trap four birds and tame them, then put each of them on a (separate) hill, and call them, and they will come flying to you. Know that God is all-powerful and all-wise."

And when Ibrahim said, “My Lord! Show me how You will give life to the dead”; He said, “Are you not certain (of it)?” Ibrahim said, “Surely yes, why not? But because I wish to put my heart at ease”; He said, “Therefore take four birds (as pets) and cause them to become familiar to you, then place a part of each of them on separate hills, then call them – they will come running towards you; and know well that Allah is Almighty, Wise.” (Prophet Ibrahim called the dead birds and they did come running towards him.)

And when Abraham said, 'My Lord, show me how Thou wilt give life to the dead,' He said, 'Why, dost thou not believe?' 'Yes,' he said, 'but that my heart may be at rest.' Said He, 'Take four birds, and twist them to thee, then set a part of them on every hill, then summon them, and they will come to thee running. And do thou know that God is All-mighty, All-wise.'

And, lo, Abraham said: "O my Sustainer! Show me how Thou givest life unto the dead!" Said He: "Hast thou, then, no faith?" (Abraham) answered: "Yea, but [let me see it] so that my heart may be set fully at rest." Said He: "Take, then, four birds and teach them to obey thee; then place them separately on every hill [around thee]; then summon them: they will come flying to thee. And know that God is almighty, wise."

And recall what time Ibrahim Said: my Lord! shew me how Thou wiltquicken the dead. He said: belie Vest thou not! He said: O Yea but that my heart may rest at ease. He said: take then thou four of the birds, and incline them towards thee, and then put a part thereof on each hill, and thereafter call them; they will come unto thee speeding. And know thou that verily Allah is Mighty, Wise.

And (remember) when Ibrahim (Abraham) said, "My Lord! Show me how You give life to the dead." He (Allah) said: "Do you not believe?" He [Ibrahim (Abraham)] said: "Yes (I believe), but to be stronger in Faith." He said: "Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allah is All-Mighty, All-Wise."

And when Abraham said, “My Lord, show me how You give life to the dead.” He said, “Have you not believed?” He said, “Yes, but to put my heart at ease.” He said, “Take four birds, and incline them to yourself, then place a part on each hill, then call to them; and they will come rushing to you. And know that God is Powerful and Wise.”

Call to mind the other event also, when Abraham said, "My Lord, show me how Thou bringest the dead back to life?" He said "Have you no faith in this?" Abraham humbly replied, "I do believe but I ask this to reassure my heart." Allah said, "Well, take four birds and tame them with yourself and then (cut them into pieces) and place a piece of each of them on each hill. Then call them and they will come running to you; know this for certain that Allah is All-Powerful, All-Wise."

And (remember) when Ibrahim said, "My Lord! Show me how You give life to the dead." He (Allah) said: "Do you not believe" He (Ibrahim) said: "Yes (I believe), but to be stronger in faith." He said: "Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allah is All-Mighty, All-Wise."

And when Abraham said (unto his Lord): My Lord! Show me how Thou givest life to the dead, He said: Dost thou not believe? Abraham said: Yea, but (I ask) in order that my heart may be at ease. (His Lord) said: Take four of the birds and cause them to incline unto thee, then place a part of them on each hill, then call them, they will come to thee in haste, and know that Allah is Mighty, Wise.

And when Abraham said, ‘My Lord! Show me how You revive the dead,’ He said, ‘Do you not believe?’ He said, ‘Yes indeed, but in order that my heart may be at rest.’ He said, ‘Catch four of the birds. Then cut them into pieces, and place a part of them on every mountain, then call them; they will come to you hastening. And know that Allah is all-mighty and all-wise.’

And (remember) when Abraham said: 'Show me, Lord, how You raise the dead' He replied: 'Have you not believed' 'Rather' said Abraham, 'in order that my heart be satisfied' 'Take four birds' said He, 'draw them to you, then set a part of them on every hill, then call them, they will come swiftly to you. Know that Allah is Mighty and Wise'

And [mention] when Abraham said, "My Lord, show me how You give life to the dead." [Allah] said, "Have you not believed?" He said, "Yes, but [I ask] only that my heart may be satisfied." [Allah] said, "Take four birds and commit them to yourself. Then [after slaughtering them] put on each hill a portion of them; then call them - they will come [flying] to you in haste. And know that Allah is Exalted in Might and Wise."

When Abraham prayed, "Lord, show me how you bring the dead back to life," the Lord said, "Do you not yet believe?" Abraham replied, "I believe but want more confidence for my heart." God told him, "Take four birds, induce them to come to you, cut and scatter their bodies leaving parts on every mountain top, then call them and they will swiftly come to you." Know that God is Majestic and Wise.

And when Ibrahim said: My Lord! show me how Thou givest life to the dead, He said: What! and do you not believe? He said: Yes, but that my heart may be at ease. He said: Then take four of the birds, then train them to follow you, then place on every mountain a part of them, then call them, they will come to you flying; and know that Allah is Mighty, Wise.

Wai<u>th</u> q<u>a</u>la ibr<u>a</u>heemu rabbi arinee kayfa tu<u>h</u>yee almawt<u>a</u> q<u>a</u>la awalam tumin q<u>a</u>la bal<u>a</u> wal<u>a</u>kin liya<u>t</u>mainna qalbee q<u>a</u>la fakhu<u>th</u> arbaAAatan mina a<b>l</b><u>tt</u>ayri fa<u>s</u>urhunna ilayka thumma ijAAal AAal<u>a</u> kulli jabalin minhunna juzan thumma odAAuhunna yateenaka saAAyan wa<b>i</b>AAlam anna All<u>a</u>ha AAazeezun <u>h</u>akeem<b>un</b>

When Abraham said, "Show me, my Lord, how You revive the dead!" God said, "Do you not believe?" Abraham answered, "Yes, indeed I do believe, but just to reassure my heart." Then God said, "Take four birds, and train them to come back to you. Then place them separately on each hilltop, and call them: they will come flying to you. Know that God is almighty and wise."

When Abraham said: "Show me, Lord, how You will raise the dead, " He replied: "Have you no faith?" He said "Yes, but just to reassure my heart." Allah said, "Take four birds, draw them to you, and cut their bodies to pieces. Scatter them over the mountain-tops, then call them back. They will come swiftly to you. Know that Allah is Mighty, Wise."

The semblance of those who expend their wealth in the way of God is that of a grain of corn from which grow seven ears, each ear containing a hundred grains. Truly God increases for whomsoever He will, for God is infinite and all-wise.

The example of those who spend their wealth in Allah’s way is similar to that of a grain which has sprouted seven stalks and in each stalk are a hundred grains; and Allah may increase it still more than this, for whomever He wills; and Allah is Most Capable, All Knowing.

The likeness of those who expend their wealth in the way of God is as the likeness of a grain of corn that sprouts seven ears, in every ear a hundred grains. So God multiplies unto whom He will; God is All-embracing, All-knowing.

THE PARABLE of those who spend their possessions for the sake of God is that of a grain out of which grow seven ears, in every ear a hundred grains: for God grants manifold increase unto whom He wills; and God is infinite, all-knowing.

The likeness of those who expend their substance in the way of Allah is as the likeness of a grain that groweth seven ears and in each ear one hundred grains: and Allah multiplieth unto whomsoever He listeth. Allah is Bounteous, Knowing.

The likeness of those who spend their wealth in the Way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He pleases. And Allah is All-Sufficient for His creatures' needs, All-Knower.

The parable of those who spend their wealth in God’s way is that of a grain that produces seven spikes; in each spike is a hundred grains. God multiplies for whom He wills. God is Bounteous and Knowing.

The charity of those who expend their wealth in the way of Allah may be likened to a grain of corn, which produces seven ears and each ear yields a hundred grains. Likewise Allah develops manifold the charity of anyone He pleases, for He is All-Embracing, All-Wise.

The parable of those who spend their wealth in the way of Allah, is that of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower.

The likeness of those who spend their wealth in Allah's way is as the likeness of a grain which groweth seven ears, in every ear a hundred grains. Allah giveth increase manifold to whom He will. Allah is All-Embracing, All-Knowing.

The parable of those who spend their wealth in the way of Allah is that of a grain which grows seven ears, in every ear a hundred grains. Allah enhances severalfold whomever He wishes, and Allah is all-bounteous, all-knowing.

The example of those who give their wealth in the way of Allah is like a grain of corn that sprouts seven ears, in every ear a hundred grains. Allah multiplies to whom He will, Allah is the Embracer, the Knower.

The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills. And Allah is all-Encompassing and Knowing.

Spending money for the cause of God is as the seed from which seven ears may grow, each bearing one hundred grains. God gives in multiples to those whom He wants. God is Munificent and All-knowing.

The parable of those who spend their property in the way of Allah is as the parable of a grain growing seven ears (with) a hundred grains in every ear; and Allah multiplies for whom He pleases; and Allah is Ample-giving, Knowing

Mathalu alla<u>th</u>eena yunfiqoona amw<u>a</u>lahum fee sabeeli All<u>a</u>hi kamathali <u>h</u>abbatin anbatat sabAAa san<u>a</u>bila fee kulli sunbulatin miatu <u>h</u>abbatin wa<b>A</b>ll<u>a</u>hu yu<u>da</u>AAifu liman yash<u>a</u>o wa<b>A</b>ll<u>a</u>hu w<u>a</u>siAAun AAaleem<b>un</b>

Those who spend their wealth for God's cause may be compared to a grain of corn which sprouts into seven ears, with a hundred grains in each ear: for God grants manifold increase to whom He wills; God is infinite and all knowing.

The parable of those who spend their substance in the way of Allah is that of a grain of corn: it groweth seven ears, and each ear Hath a hundred grains. Allah giveth manifold increase to whom He pleaseth: And Allah careth for all and He knoweth all things.

Those who spend in the way of God, and having spent do not boast or give pain (by word or deed), will get their reward from their Lord, and will neither have fear nor regret.

Those who spend their wealth in Allah’s way and thereafter do not express favour nor cause injury (hurt the recipient’s feelings), their reward is with their Lord; there shall be no fear upon them nor shall they grieve.

Those who expend their wealth in the way of God then follow not up what they have expended with reproach and injury, their wage is with their Lord, and no fear shall be on them, neither shall they sorrow.

They who spend their possessions for the sake of God and do not thereafter mar their spending by stressing their own benevolence and hurting [the feelings of the needy] shall have their reward with 'their Sustainer, and no fear need they have, and neither shall they grieve.

Those who expend their riches in the way of Allah and thereafter follow not that which they have expended with the laying of an obligation or with hurt, for them shall be their hire with their Lord; and no fear shall come on them, nor shall they grieve.

Those who spend their wealth in the Cause of Allah, and do not follow up their gifts with reminders of their generosity or with injury, their reward is with their Lord. On them shall be no fear, nor shall they grieve.

Those who spend their wealth in the way of God, and then do not follow up what they spent with reminders of their generosity or with insults, will have their reward with their Lord—they have nothing to fear, nor shall they grieve.

Those people who expend their wealth in the way of Allah, and then do not follow up their charity with reminders of their generosity nor injure the feelings of the recipient, shall get their reward from their Lord; they will have no fear and no sorrow of any kind.

Those who spend their wealth in the cause of Allah, and do not follow up their gifts with reminders of their generosity or with injury, their reward is with their Lord. On them shall be no fear, nor shall they grieve.

Those who spend their wealth for the cause of Allah and afterward make not reproach and injury to follow that which they have spent; their reward is with their Lord, and there shall no fear come upon them, neither shall they grieve.

Those who spend their wealth in the way of Allah and then do not follow up what they have spent with reproaches and affronts, they shall have their reward near their Lord, and they will have no fear, nor will they grieve.

Those who spend their wealth in the way of Allah and do not follow their spending with reproach and insults shall be rewarded by their Lord; they shall have nothing to fear or to regret.

Those who spend their wealth in the way of Allah and then do not follow up what they have spent with reminders [of it] or [other] injury will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve.

Those who spend their property for the cause of God and do not make the recipient feel obliged or insulted shall receive their reward from God. They will have no fear nor will they be grieved.

(As for) those who spend their property in the way of Allah, then do not follow up what they have spent with reproach or injury, they shall have their reward from their Lord, and they shall have no fear nor shall they grieve.

Alla<u>th</u>eena yunfiqoona amw<u>a</u>lahum fee sabeeli All<u>a</u>hi thumma l<u>a</u> yutbiAAoona m<u>a</u> anfaqoo mannan wal<u>a</u> a<u>th</u>an lahum ajruhum AAinda rabbihim wal<u>a</u> khawfun AAalayhim wal<u>a</u> hum ya<u>h</u>zanoon<b>a</b>

Those who spend their wealth for God's cause and do not follow their almsgiving with taunts and insults shall be rewarded by their Lord; they shall have no fear, nor shall they grieve.

Those who spend their substance in the cause of Allah, and follow not up their gifts with reminders of their generosity or with injury,-for them their reward is with their Lord: on them shall be no fear, nor shall they grieve.

Saying a word that is kind, and forgiving is better than charity that hurts. (Do not forget that) God is affluent and kind.

Speaking kind words and pardoning are better than charity followed by injury; and Allah is the Independent, Most Forbearing.

Honourable words, and forgiveness, are better than a freewill offering followed by injury; and God is All-sufficient, All-clement.

A kind word and the veiling of another's want is better than a charitable deed followed by hurt; and God is self-sufficient, forbearing.

A reputable word and forgiveness are better than an alms which hurt followeth; and Allah is Self-Sufficient, Forbearing.

Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And Allah is Rich (Free of all wants) and He is Most-Forbearing.

Kind words and forgiveness are better than charity followed by insults. God is Rich and Clement.

A kind word and forbearance is better than that charity which is followed up by insult or injury. Allah is Self-Sufficient and Forbearing.

Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And Allah is Rich (free of all needs) and He is Most Forbearing.

A kind word with forgiveness is better than almsgiving followed by injury. Allah is Absolute, Clement.

An honourable reply [in response to the needy] and forgiving [their annoyance] is better than a charity followed by affront. Allah is all-sufficient, most forbearing.

A kind word and forgiveness is better than charity followed by injury. Allah is the Clement.

Kind speech and forgiveness are better than charity followed by injury. And Allah is Free of need and Forbearing.

Instructive words and forgiveness are better than charity that may cause an insult to the recipient. God is Rich and Forbearing.

Kind speech and forgiveness is better than charity followed by injury; and Allah is Self-sufficient, Forbearing.

Qawlun maAAroofun wamaghfiratun khayrun min <u>s</u>adaqatin yatbaAAuh<u>a</u> a<u>th</u>an wa<b>A</b>ll<u>a</u>hu ghaniyyun <u>h</u>aleem<b>un</b>

A kind word and forgiveness is better than a charitable deed followed by hurtful words: God is self-sufficient and forbearing.

Kind words and the covering of faults are better than charity followed by injury. Allah is free of all wants, and He is Most-Forbearing.

O believers, do not nullify your charity by giving to oblige and flaunting (your favours) like a man who spends of his wealth only to show off, but does not believe in God and the Last Day. His semblance is that of a rock covered with earth which is washed away by rain exposing the hard rock bare. So they gain nothing from their earnings. God does not guide a people who do not believe.

O People who Believe! Do not invalidate your charity by expressing favour and causing injury – like one who spends his wealth for people to see, and does not believe in Allah and the Last Day; his example is similar to that of a rock covered with dust and hard rain fell on it, leaving it as a bare rock; they shall get no control over (or benefit from) anything they have earned; and Allah does not guide the disbelievers.

O believers, void not your freewill offerings with reproach and injury, as one who expends of his substance to show off to men and believes not in God and the Last Day. The likeness of him is as the likeness of a smooth rock on which is soil, and a torrent smites it, and leaves it barren. They have no power over anything that they have earned. God guides not the people of the unbelievers.

O you who have attained to faith! Do not deprive your charitable deeds of all worth by stressing your own benevolence and hurting [the feelings of the needy], as does he who spends his wealth only to be seen and praised by men, and believes not in God and the Last Day: for his parable is that of a smooth rock with [a little] earth upon it - and then a rainstorm smites it and leaves it hard and bare. Such as these shall have no gain whatever from all their [good] works: for God does not guide people who refuse to acknowledge the truth.

O O Ye who believe! make not your alms void by laying an obligation and by hurt, like unto him who expendeth his substance to be seen of men, and believeth not in Allah and the Last Day. The likeness of him is as the likeness of a smooth stone whereon is dust; a heavy rain falleth upon it, and leaveth it bare. They shall not have power over aught of that which they have earned and Allah shall not guide the disbelieving people.

O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people.

O you who believe! Do not nullify your charitable deeds with reminders and hurtful words, like him who spends his wealth to be seen by the people, and does not believe in God and the Last Day. His likeness is that of a smooth rock covered with soil: a downpour strikes it, and leaves it bare—they gain nothing from their efforts. God does not guide the disbelieving people.

O Believers, do not spoil your charity by taunts and injury to the recipients like the one who practises charity to be seen by men, while he neither believes in Allah nor in the Last Day. His charity may be likened to the rainfall on a rock which had only a thin layer of soil upon it. When heavy rain fell on it, the whole of the soil washed away and the rock was left bare Such people do not gain the reward they imagine they have earned by their seeming charity; Allah does not show the Right Way to the ungrateful.

O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people.

O ye who believe! Render not vain your almsgiving by reproach and injury, like him who spendeth his wealth only to be seen of men and believeth not in Allah and the Last Day. His likeness is as the likeness of a rock whereon is dust of earth; a rainstorm smiteth it, leaving it smooth and bare. They have no control of aught of that which they have gained. Allah guideth not the disbelieving folk.

O you who have faith! Do not render your charities void by reproaches and affronts, like those who spend their wealth to be seen by people and have no faith in Allah and the Last Day. Their parable is that of a rock covered with soil: a downpour strikes it, leaving it bare. They have no power over anything of what they have earned, and Allah does not guide the faithless lot.

Believers, do not annul your charitable giving with reproach and hurt, like he who spends his wealth to show off to the people and believes neither in Allah nor in the Last Day. His likeness is as a smooth rock covered with dust, if a heavy rain strikes it, it leaves it bare. They have no power over what they have earned. Allah does not guide the nation, the unbelievers.

O you who have believed, do not invalidate your charities with reminders or injury as does one who spends his wealth [only] to be seen by the people and does not believe in Allah and the Last Day. His example is like that of a [large] smooth stone upon which is dust and is hit by a downpour that leaves it bare. They are unable [to keep] anything of what they have earned. And Allah does not guide the disbelieving people.

Believers, do not make your charities fruitless by reproachfully reminding the recipient of your favor or making them feel insulted, like the one who spends his property to show off and who has no faith in God or belief in the Day of Judgment. The example of his deed is as though some soil has gathered on a rock and after a rain fall it turns hard and barren. Such people can not benefit from what they have earned. God does not guide the unbelievers.

O you who believe! do not make your charity worthless by reproach and injury, like him who spends his property to be seen of men and does not believe in Allah and the last day; so his parable is as the parable of a smooth rock with earth upon it, then a heavy rain falls upon it, so it leaves it bare; they shall not be able to gain anything of what they have earned; and Allah does not guide the unbelieving people.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo l<u>a</u> tub<u>t</u>iloo <u>s</u>adaq<u>a</u>tikum bi<b>a</b>lmanni wa<b>a</b>la<u>tha</u> ka<b>a</b>lla<u>th</u>ee yunfiqu m<u>a</u>lahu ri<u>a</u>a a<b>l</b>nn<u>a</u>si wal<u>a</u> yuminu bi<b>A</b>ll<u>a</u>hi wa<b>a</b>lyawmi al<u>a</u>khiri famathaluhu kamathali <u>s</u>afw<u>a</u>nin AAalayhi tur<u>a</u>bun faa<u>sa</u>bahu w<u>a</u>bilun fatarakahu <u>s</u>aldan l<u>a</u> yaqdiroona AAal<u>a</u> shayin mimm<u>a</u> kasaboo wa<b>A</b>ll<u>a</u>hu l<u>a</u> yahdee alqawma alk<u>a</u>fireen<b>a</b>

Believers, do not cancel out your charitable deeds with reminders and hurtful words, like one who spends his wealth only to be seen by people, and not believing in God and the Last Day. Such men are like a rock covered with earth: a shower falls upon it and leaves it hard and bare. They will gain nothing from their works. God does not guide those who deny the truth.

O ye who believe! cancel not your charity by reminders of your generosity or by injury,- like those who spend their substance to be seen of men, but believe neither in Allah nor in the Last Day. They are in parable like a hard, barren rock, on which is a little soil: on it falls heavy rain, which leaves it (Just) a bare stone. They will be able to do nothing with aught they have earned. And Allah guideth not those who reject faith.

But the semblance of those who expend their wealth to please God with firm and resolute hearts, is like a garden on a height on which the rain falls and it yields its fruits twice as much; and even if the rain does not fall the dew will suffice. For God sees all that you do.

And the example of those who spend their wealth in order to seek Allah’s pleasure and to make their hearts steadfast, is similar to that of a garden on a height – hard rain fell on it, so bringing forth its fruit twofold; so if hard rain does not reach it, the dew is enough; and Allah is seeing your deeds.

But the likeness of those who expend their wealth, seeking God's good pleasure, and to confirm themselves, is as the likeness of a garden upon a hill; a torrent smites it and it yields its produce twofold; if no torrent smites it, yet dew; and God sees the things you do.

And the parable of those who spend their possessions out of a longing to please God, and out of their own inner certainty, is that of a garden on high, fertile ground: a rainstorm smites it, and thereupon it brings forth its fruit twofold; and if no rainstorm smites it, soft rain [falls upon it]. And God sees all that you do.

And the likeness of those who expend their riches seeking the pleasure of Allah and for the strengthening of their souls is as the likeness of a garden on a height. A heavy rain falleth upon it, and it yieldeth its fruits two-fold and if no heavy rain falleth upon it, then a gentle rain and Allah is of that which ye work Beholder.

And the likeness of those who spend their wealth seeking Allah's Pleasure while they in their ownselves are sure and certain that Allah will reward them (for their spending in His Cause), is the likeness of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And Allah is All-Seer of (knows well) what you do.

And the parable of those who spend their wealth seeking God’s approval, and to strengthen their souls, is that of a garden on a hillside. If heavy rain falls on it, its produce is doubled; and if no heavy rain falls, then dew is enough. God is seeing of everything you do.

In contrast to them, the charity of those, who expend their wealth sincerely with the sole desire of pleasing Allah, may be likened to a garden on a plateau. If heavy rain falls, it yields its produce twofold: and even if there is no heavy rain but only a light shower, that too, is sufficient for it: whatever you do is in the sight of Allah.

And the parable of those who spend their wealth seeking Allah's pleasure while they in their own selves are sure and certain that Allah will reward them (for their spending in His cause), is that of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And Allah is All-Seer (knows well) of what you do.) This is the example of the believers who give away charity seeking only Allah's pleasure,

And the likeness of those who spend their wealth in search of Allah's pleasure, and for the strengthening of their souls, is as the likeness of a garden on a height. The rainstorm smiteth it and it bringeth forth its fruit twofold. And if the rainstorm smite it not, then the shower. Allah is Seer of what ye do.

The parable of those who spend their wealth seeking Allah’s pleasure and to confirm themselves [in their faith], is that of a garden on a hillside: the downpour strikes it, whereupon it brings forth its fruit twofold; and if it is not a downpour that strikes it, then a shower, and Allah watches what you do.

But those who give away their wealth with a desire to please Allah and to reassure themselves are like a garden on a hillside, if heavy rain strikes it, it yields up twice its normal crop, and if heavy rain does not strike it, then light rain. Allah is the Seer of what you do.

And the example of those who spend their wealth seeking means to the approval of Allah and assuring [reward for] themselves is like a garden on high ground which is hit by a downpour - so it yields its fruits in double. And [even] if it is not hit by a downpour, then a drizzle [is sufficient]. And Allah, of what you do, is Seeing.

The example of those who spend their property to please God out of their firm and sincere intention is as the garden on a fertile land which, after a heavy rainfall or even a drizzle, yields double produce. God is Well-Aware of what you do.

And the parable of those who spend their property to seek the pleasure of Allah and for the certainty 'of their souls is as the parable of a garden on an elevated ground, upon which heavy rain falls so it brings forth its fruit twofold but if heavy rain does not fall upon it, then light rain (is sufficient); and Allah sees what you do.

Wamathalu alla<u>th</u>eena yunfiqoona amw<u>a</u>lahumu ibtigh<u>a</u>a mar<u>da</u>ti All<u>a</u>hi watathbeetan min anfusihim kamathali jannatin birabwatin a<u>sa</u>bah<u>a</u> w<u>a</u>bilun fa<u>a</u>tat okulah<u>a</u> <u>d</u>iAAfayni fain lam yu<u>s</u>ibh<u>a</u> w<u>a</u>bilun fa<u>t</u>allun wa<b>A</b>ll<u>a</u>hu bim<u>a</u> taAAmaloona ba<u>s</u>eer<b>un</b>

But those who spend their wealth in order to gain God's approval, and to strengthen their souls are like a garden on elevated ground. When heavy rain falls on it, it doubles its produce; and if heavy rain does not fall, then light rain suffices. God sees what you do.

And the likeness of those who spend their substance, seeking to please Allah and to strengthen their souls, is as a garden, high and fertile: heavy rain falls on it but makes it yield a double increase of harvest, and if it receives not Heavy rain, light moisture sufficeth it. Allah seeth well whatever ye do.

Does any of you wish to have an orchard full of date-palm trees and vines, and streams of running water and fruits of all kinds, and then old age should overtake him while his children are small, and a scorching whirlwind should smite and burn it down? Thus God makes His signs clear to you that you may reflect.

Would any of you like that he may own a garden of dates and grapes, with rivers flowing beneath it – in it are all kinds of fruits for him – and he reaches old age and has young children; therefore a windstorm containing fire came to the garden, burning it? This is how Allah explains His verses to you, so that you may give thought.

Would any of you wish to have a garden of palms and vines, with rivers flowing beneath it, and all manner of fruit there for him, then old age smites him, and he has seed, but weaklings, then a whirlwind with fire smites it, and it is consumed? So God makes clear the signs to you; haply you will reflect.

Would any of you like to have a garden of date-palms and vines, through which running waters flow, and have all manner of fruit therein - and then be overtaken by old age, with only weak children to [look after] him-and then [see] it smitten by a fiery whirlwind and utterly scorched? In this way God makes clear His messages unto you, so that you might take thought.

Fain would any of you that there be for him a garden of date-palms and grape-vines whereunder rivers flow end with every fruit therein for him, and that old age should befall him while he hath a progeny of weaklings, and that a whirlwind wherein is fire should then smite it, so that it is all consumed! In this wise Allah expoundeth unto you the signs that haply ye may ponder.

Would any of you wish to have a garden with date-palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is striken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt? Thus does Allah make clear His Ayat (proofs, evidences, verses) to you that you may give thought.

Would anyone of you like to have a garden of palms and vines, under which rivers flow—with all kinds of fruit in it for him, and old age has stricken him, and he has weak children—then a tornado with fire batters it, and it burns down? Thus God makes clear the signs for you, so that you may reflect.

Would anyone of you wish that he should have a green garden of palm trees and vines, watered by canals and laden with all sorts of fruit and then it should be consumed by a fiery whirlwind at the very time when he himself has grown very old and his small children are too feeble to earn anything? Thus Allah makes His revelations clear and plain to you that you may ponder over them.

Would any of you wish to have a garden with date palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is striken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt Thus does Allah make clear His Ayat to you that you may give thought.

Would any of you like to have a garden of palm-trees and vines, with rivers flowing underneath it, with all kinds of fruit for him therein; and old age hath stricken him and he hath feeble offspring; and a fiery whirlwind striketh it and it is (all) consumed by fire. Thus Allah maketh plain His revelations unto you, in order that ye may give thought.

Would any of you like to have a garden of palm trees and vines, with streams running in it, with all kinds of fruit for him therein, and old age were to strike him while he has weakly offspring; whereupon a fiery hurricane were to hit it, whereat it lies burnt? Thus does Allah clarify His signs for you so that you may reflect.

Would any one of you, being welladvanced in age with helpless children, wish to have a garden of palmtrees, vines and all manner of fruits watered by running streams struck and burned by a fiery whirlwind? Even so, Allah makes plain to you His signs, in order that you give thought.

Would one of you like to have a garden of palm trees and grapevines underneath which rivers flow in which he has from every fruit? But he is afflicted with old age and has weak offspring, and it is hit by a whirlwind containing fire and is burned. Thus does Allah make clear to you [His] verses that you might give thought.

(What do you think of the case) of one of you who wishes to have a garden of palm-trees and grapes with water flowing therein and producing all kinds of fruits, especially if he is well advanced in age and has weak children who need support, and then a hurricane with fire in it strikes the garden and burns it to the ground? This is how God explains to you His evidence so that you may think.

Does one of you like that he should have a garden of palms and vines with streams flowing beneath it; he has in it all kinds of fruits; and old age has overtaken him and he has weak offspring, when, (lo!) a whirlwind with fire in it smites it so it becomes blasted; thus Allah makes the communications clear to you, that you may reflect.

Ayawaddu a<u>h</u>adukum an takoona lahu jannatun min nakheelin waaAAn<u>a</u>bin tajree min ta<u>h</u>tih<u>a</u> alanh<u>a</u>ru lahu feeh<u>a</u> min kulli a<b>l</b>ththamar<u>a</u>ti waa<u>sa</u>bahu alkibaru walahu <u>th</u>urriyyatun <u>d</u>uAAaf<u>a</u>o faa<u>sa</u>bah<u>a</u> iAA<u>sa</u>run feehi n<u>a</u>run fa<b>i</b><u>h</u>taraqat ka<u>tha</u>lika yubayyinu All<u>a</u>hu lakumu al<u>a</u>y<u>a</u>ti laAAallakum tatafakkaroon<b>a</b>

Would any of you, being a man well advanced in age with helpless children to support, like to have a garden of dates and grapes, watered by rivers and containing all kinds of fruits, stricken by a fiery whirlwind and utterly scorched? Thus God makes His signs clear to you, so that you may reflect.

Does any of you wish that he should have a garden with date-palms and vines and streams flowing underneath, and all kinds of fruit, while he is stricken with old age, and his children are not strong (enough to look after themselves)- that it should be caught in a whirlwind, with fire therein, and be burnt up? Thus doth Allah make clear to you (His) Signs; that ye may consider.

O believers, give in charity what is good of the things you have earned, and of what you produce from the earth; and do not choose to give what is bad as alms, that is, things you would not like to accept yourself except with some condescension. Remember that God is affluent and praiseworthy.

O People who Believe! Spend a part of your lawful earnings, and part of what We have produced from the earth for you – and do not (purposely) choose upon the flawed to give from it (in charity) whereas you would not accept it yourselves except with your eyes closed towards it; and know well that Allah is Independent, Most Praised.

O believers, expend of the good things you have earned, and of that We have produced for you from the earth, and intend not the corrupt of it for your expending; for you would never take it yourselves, except you closed an eye on it; and know that God is All-sufficient, All-laudable.

O you who have attained to faith! Spend on others out of the good things which you may have acquired, and out of that which We bring forth for you from the earth; and choose not for your spending the bad things which you yourselves would not accept without averting your eyes in disdain. And know that God is self-sufficient, ever to be praised.

O O Ye who believe expend out of the good things which! ye have earned and out of that which We have brought forth for you from the earth, and seek not the vile thereof to expend, where as ye yourselves would not accept such except ye connived thereat. And know that Allah Self-Sufficient, Praiseworthy.

O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that Allah is Rich (Free of all wants), and Worthy of all praise.

O you who believe! Give of the good things you have earned, and from what We have produced for you from the earth. And do not pick the inferior things to give away, when you yourselves would not accept it except with eyes closed. And know that God is Sufficient and Praiseworthy.

O Believers, expend in Allah's Way the best portion of the wealth you have earned and of that We have produced for you from the earth, and do not pick out for charity those worthless things which you yourselves would only accept in disdain by connivance, if they were offered to you. Understand it well that Allah does not stand in need of anything whatsoever and has all the praise-worthy attributes.

O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that Allah is Rich (free of all needs), and worthy of all praise.

O ye who believe! Spend of the good things which ye have earned, and of that which We bring forth from the earth for you, and seek not the bad (with intent) to spend thereof (in charity) when ye would not take it for yourselves save with disdain; and know that Allah is Absolute, Owner of Praise.

O you who have faith! Spend of the good things you have earned [through trade and the like] and of what We bring forth for you from the earth, and do not be of the mind to give the bad part of it, for you yourselves would not take it, unless you ignore. And know that Allah is all-sufficient, all-laudable.

Believers, spend of the good you have earned and of that which We have brought out of the earth for you. And do not intend the bad of it for your spending; while you would never take it yourselves, except you closed an eye on it. Know that Allah is Rich, the Praised.

O you who have believed, spend from the good things which you have earned and from that which We have produced for you from the earth. And do not aim toward the defective therefrom, spending [from that] while you would not take it [yourself] except with closed eyes. And know that Allah is Free of need and Praiseworthy.

Believers, spend for the cause of God from the good things that you earn and from what we have made the earth yield for you. Do not even think of spending for the cause of God worthless things that you yourselves would be reluctant to accept. Know that God is Self-sufficient and Glorious.

O you who believe! spend (benevolently) of the good things that you earn and or what We have brought forth for you out of the earth, and do not aim at what is bad that you may spend (in alms) of it, while you would not take it yourselves unless you have its price lowered, and know that Allah is Self-sufficient, Praiseworthy.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo anfiqoo min <u>t</u>ayyib<u>a</u>ti m<u>a</u> kasabtum wamimm<u>a</u> akhrajn<u>a</u> lakum mina alar<u>d</u>i wal<u>a</u> tayammamoo alkhabeetha minhu tunfiqoona walastum bi<u>a</u>khi<u>th</u>eehi ill<u>a</u> an tughmi<u>d</u>oo feehi wa<b>i</b>AAlamoo anna All<u>a</u>ha ghaniyyun <u>h</u>ameed<b>un</b>

Believers, give charitably from the good things which you have earned and what We produce for you from the earth; not worthless things which you yourselves would only reluctantly accept. Know that God is self-sufficient and praiseworthy.

O ye who believe! Give of the good things which ye have (honourably) earned, and of the fruits of the earth which We have produced for you, and do not even aim at getting anything which is bad, in order that out of it ye may give away something, when ye yourselves would not receive it except with closed eyes. And know that Allah is Free of all wants, and worthy of all praise.

Satan threatens you with want, and orders you (to commit) shameful acts. But God promises His pardon and grace, for God is bounteous and all-knowing.

The devil scares you of poverty and bids you to the shameful; and Allah promises you forgiveness from Him, and munificence; and Allah is Most Capable, All Knowing.

Satan promises you poverty, and bids you unto indecency; but God promises you His pardon and His bounty; and God is All-embracing, All-knowing.

Satan threatens you with the prospect of poverty and bids you to be niggardly, whereas God promises you His forgiveness and bounty; and God is infinite, all-knowing,

Satan promiseth You poverty and commandeth you to niggardliness, whereas Allah promiseth you forgiveness from Himself and abundance; and Allah is Bounteous, Knowing.

Shaitan (Satan) threatens you with poverty and orders you to commit Fahsha (evil deeds, illegal sexual intercourse, sins etc.); whereas Allah promises you Forgiveness from Himself and Bounty, and Allah is All-Sufficient for His creatures' needs, All-Knower.

Satan promises you poverty, and urges you to immorality; but God promises you forgiveness from Himself, and grace. God is Embracing and Knowing.

Satan holds out to you the threat of poverty and prompts you to adopt a shameless niggardly conduct, but Allah holds out from Himself the promise of pardon and bounty: Allah is All-Embracing, All-Knowing.

Shaytan threatens you with poverty and orders you to commit Fahsha' (evil deeds) whereas Allah promises you forgiveness from Himself and bounty, and Allah is All-Sufficient for His creatures' needs, All-Knower.

The devil promiseth you destitution and enjoineth on you lewdness. But Allah promiseth you forgiveness from Himself with bounty. Allah is All-Embracing, All-knowing.

Satan frightens you of poverty and prompts you to [commit] indecent acts. But Allah promises you His forgiveness and bounty, and Allah is all-bounteous, all-knowing.

satan promises you with poverty and orders you to commit what is indecent. But Allah promises you His Forgiveness and bounty from Him. Allah is the Embracer, the Knower.

Satan threatens you with poverty and orders you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and Knowing.

Satan threatens you with poverty and commands you to commit sin. God promises you forgiveness and favors. God is Munificent and All-knowing.

Shaitan threatens you with poverty and enjoins you to be niggardly, and Allah promises you forgiveness from Himself and abundance; and Allah is Ample-giving, Knowing.

A<b>l</b>shshay<u>ta</u>nu yaAAidukumu alfaqra wayamurukum bi<b>a</b>lfa<u>h</u>sh<u>a</u>i wa<b>A</b>ll<u>a</u>hu yaAAidukum maghfiratan minhu wafa<u>d</u>lan wa<b>A</b>ll<u>a</u>hu w<u>a</u>siAAun AAaleem<b>un</b>

Satan threatens you with the prospect of poverty and commands you to do foul deeds. But God promises His forgiveness and His bounty. God is bountiful and all knowing.

The Evil one threatens you with poverty and bids you to conduct unseemly. Allah promiseth you His forgiveness and bounties. And Allah careth for all and He knoweth all things.

He gives wisdom to whomsoever He please; and those who are bestowed wisdom get good in abundance. Yet none remembers this save men of wisdom.

Allah bestows wisdom on whomever He wills; and whoever receives wisdom has received abundant goodness; but none heed advice except men of understanding.

He gives the Wisdom to whomsoever He will, and whoso is given the Wisdom, has been given much good; yet none remembers but men possessed of minds.

granting wisdom unto whom He wills: and whoever is granted wisdom has indeed been granted wealth abundant. But none bears this in mind save those who are endowed with insight.

He vouchsafeth wisdom unto whomsoever He will, and whosoever is vouchsafed wisdom is of a surety vouchsafed abundant good, and none receiveth admonition Save men of understanding.

He grants Hikmah to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding.

He gives wisdom to whomever He wills. Whoever is given wisdom has been given much good. But none pays heed except those with insight.

He bestows wisdom upon anyone He wills, and he who is given wisdom is in fact given great wealth, but only those who have common sense learn lessons from these things.

He grants Hikmah to whom He wills, and he, to whom Hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding.

He giveth wisdom unto whom He will, and he unto whom wisdom is given, he truly hath received abundant good. But none remember except men of understanding.

He grants wisdom to whomever He wishes, and he, who is given wisdom, is certainly given an abundant good, and none takes admonition except those who possess intellect.

He gives wisdom to whom He will, and he who is given wisdom has been given a lot of good. Yet none will remember except the owners of minds.

He gives wisdom to whom He wills, and whoever has been given wisdom has certainly been given much good. And none will remember except those of understanding.

God gives wisdom to anyone whom He wants. Whoever is given wisdom, certainly, has received much good. Only people of reason can grasp this.

He grants wisdom to whom He pleases, and whoever is granted wisdom, he indeed is given a great good and none but men of understanding mind.

Yutee al<u>h</u>ikmata man yash<u>a</u>o waman yuta al<u>h</u>ikmata faqad ootiya khayran katheeran wam<u>a</u> ya<u>thth</u>akkaru ill<u>a</u> oloo alalb<u>a</u>b<b>i</b>

He grants wisdom to whom He will; and whoever is granted wisdom has indeed been granted abundant wealth. Yet none bear this in mind except those endowed with understanding.

He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding.

Whatsoever you give away in alms or vow as offering, is all known to God; but the wicked will have none to help them.

And whatever you spend or pledge to do, Allah is aware of it; and the unjust do not have supporters.

And whatever expenditure you expend, and whatever vow you vow, surely God knows it. No helpers have the evildoers.

For, whatever you may spend on others, or whatever you may vow [to spend], verily, God knows it; and those who do wrong [by withholding charity] shall have none to succour them.

And whatever expense ye expend or whatever VOW ye vow, verily Allah knoweth it: and for the wrong doers there will be no helpers.

And whatever you spend for spendings (e.g., in Sadaqah - charity, etc. for Allah's Cause) or whatever vow you make, be sure Allah knows it all. And for the Zalimun (wrong-doers, etc.) there are no helpers.

Whatever charity you give, or a pledge you fulfill, God knows it. The wrongdoers have no helpers.

Surely Allah knows whatever you may have spent and whatever vow you may have made, and the wrong-doers (who spend in the way of Satan) shall have no helpers.

And whatever you spend for spendings (e.g., in Sadaqah) or whatever vow you make, be sure Allah knows it all. And for the wrongdoers there are no helpers.

Whatever alms ye spend or vow ye vow, lo! Allah knoweth it. Wrong-doers have no helpers.

Allah indeed knows whatever charity you may give, or vows that you may vow, and the wrongdoers have no helpers.

Whatever you spend and whatever vows you make are known to Allah. The harmdoers shall have none to help them.

And whatever you spend of expenditures or make of vows - indeed, Allah knows of it. And for the wrongdoers there are no helpers.

God knows all about whatever you spend for His cause or any vows that you make. The unjust people have no helper.

And whatever alms you give or (whatever) vow you vow, surely Allah knows it; and the unjust shall have no helpers.

Wam<u>a</u> anfaqtum min nafaqatin aw na<u>th</u>artum min na<u>th</u>rin fainna All<u>a</u>ha yaAAlamuhu wam<u>a</u> li<b>l</b><i><u>thth</u></i><u>a</u>limeena min an<u>sa</u>r<b>in</b>

Whatever you spend and whatever vows you make are known to God, but the wrongdoers shall have no helpers.

And whatever ye spend in charity or devotion, be sure Allah knows it all. But the wrong-doers have no helpers.

If you give alms openly, it is well; but if you do it secretly and give to the poor, that is better. This will absolve you of some of your sins; and God is cognisant of all you do.

If you give charity openly, what an excellent deed it is! And if you secretly give it to the poor, it is the best for you; and it will redeem some of your sins; and Allah is Aware of your deeds.

If you publish your freewill offerings, it is excellent; but if you conceal them, and give them to the poor, that is better for you, and will acquit you of your evil deeds; God is aware of the things you do.

If you do deeds of charity openly, it is well; but if you bestow it upon the needy in secret, it will be even better for you, and it will atone for some of your bad deeds. And God is aware of all that you do.

If ye disclose the alms, even so it is well, and if ye hide them and give them unto the poor, it will be better for you and He will expiate some of your misdeeds Allah is of that which ye work Aware.

If you disclose your Sadaqat (alms-giving), it is well, but if you conceal it, and give it to the poor, that is better for you. (Allah) will forgive you some of your sins. And Allah is Well-Acquainted with what you do.

If you give charity openly, that is good. But if you keep it secret, and give it to the needy in private, that is better for you. It will atone for some of your misdeeds. God is cognizant of what you do.

If you practise charity publicly, it is good; but if you give charity secretly to the needy, it is much better for you, for this will expiate many of your sins. Anyhow, Allah is well aware of whatever you do.

If you disclose your Sadaqat (almsgiving), it is well; but if you conceal them and give them to the poor, that is better for you. (Allah) will expiate you some of your sins. And Allah is Well-Acquainted with what you do.

If ye publish your almsgiving, it is well, but if ye hide it and give it to the poor, it will be better for you, and will atone for some of your ill-deeds. Allah is Informed of what ye do.

If you disclose your charities, that is well, but if you hide them and give them to the poor, that is better for you, and it will atone for some of your misdeeds, and Allah is well aware of what you do.

If you reveal your charity it is good, but to give charity to the poor in private is better and will acquit you from some of your evil deeds. Allah is Knowledgeable of what you do.

If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you, and He will remove from you some of your misdeeds [thereby]. And Allah, with what you do, is [fully] Acquainted.

It is not bad to give alms in public. However if you give them privately to the poor, it would be better for you and an expiation for some of your sins. God is Well-Aware of what you do.

If you give alms openly, it is well, and if you hide it and give it to the poor, it is better for you; and this will do away with some of your evil deeds; and Allah is aware of what you do.

In tubdoo a<b>l</b><u>ss</u>adaq<u>a</u>ti faniAAimm<u>a</u> hiya wain tukhfooh<u>a</u> watutooh<u>a</u> alfuqar<u>a</u>a fahuwa khayrun lakum wayukaffiru AAankum min sayyi<u>a</u>tikum wa<b>A</b>ll<u>a</u>hu bim<u>a</u> taAAmaloona khabeer<b>un</b>

If you give charity openly, it is good, but if you keep it secret and give to the needy in private, that is better for you, and it will atone for some of your bad deeds. God is aware of all that you do.

If ye disclose (acts of) charity, even so it is well, but if ye conceal them, and make them reach those (really) in need, that is best for you: It will remove from you some of your (stains of) evil. And Allah is well acquainted with what ye do.

It is not for you to guide them: God guides whom He will. Whatever you spend you will do so for yourself, for you will do so to seek the way that leads to God; and what you spend in charity you will get back in full, and no wrong will be done to you.

It is not your duty (O dear Prophet Mohammed – peace and blessings be upon him) to make them accept guidance – but Allah guides whomever He wills; and whatever good thing you spend is beneficial for yourselves; and it is not right for you to spend except to seek Allah’s pleasure; and whatever you spend will be repaid to you in full, and you will not be wronged. –

Thou art not responsible for guiding them; but God guides whomsoever He will. And whatever good you expend is for yourselves, for then you are expending, being desirous only of God's Face; and whatever good you expend shall be repaid to you in full, and you will not be wronged,

It is not for thee [O Prophet] to make people follow the right path, since it is God [alone] who guides whom He wills. And whatever good you may spend on others is for your own good, provided that you spend only out of a longing for God's countenance: for, whatever good you may spend will be repaid unto you in full, and you shall not be wronged.

Not on thee is their guidance, but Allah guideth whomsoever He listeth. And whatsoever ye expend of good it is for your own souls, and ye expend not save to seek Allah's countenance and whatsoever ye expend of good shall be repaid to you, and ye shall not be wronged.

Not upon you (Muhammad SAW) is their guidance, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah's Countenance. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.

Their guidance is not your responsibility, but God guides whom He wills. Any charity you give is for your own good. Any charity you give shall be for the sake of God. Any charity you give will be repaid to you in full, and you will not be wronged.

O Prophet, you are not responsible for their guidance; Allah Himself shows guidance to anyone He pleases. And whatever wealth you spend in charity, it is for your own good. As you spend of your wealth to win Allah's pleasure, you will be given full reward for whatever you spend and you will not be deprived in the least of your rightful due.

Not upon you (Muhammad) is their guidance, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah's Face. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.

The guiding of them is not thy duty (O Muhammad), but Allah guideth whom He will. And whatsoever good thing ye spend, it is for yourselves, when ye spend not save in search of Allah's Countenance; and whatsoever good thing ye spend, it will be repaid to you in full, and ye will not be wronged.

It is not up to you to guide them; rather, it is Allah who guides whomever He wishes. Whatever wealth you spend, it is for your own benefit, as you do not spend but to seek Allah’s pleasure, and whatever wealth you spend will be repaid to you in full and you will not be wronged.

It is not for you (Prophet Muhammad to cause) their guidance. Allah guides whom He will. Whatever good you spend is for yourselves, provided that you give it desiring the Face of Allah. And whatever good you spend shall be repaid to you in full, you shall not be harmed.

Not upon you, [O Muhammad], is [responsibility for] their guidance, but Allah guides whom He wills. And whatever good you [believers] spend is for yourselves, and you do not spend except seeking the countenance of Allah. And whatever you spend of good - it will be fully repaid to you, and you will not be wronged.

(Muhammad), you do not have to guide them. God guides whomever He wants. Whatever you spend for the cause of God is for your own good, provided you do not spend anything but to please God. For anything good that you may give for the cause of God, you will receive sufficient reward and no injustice will be done to you.

To make them walk in the right way is not incumbent on you, but Allah guides aright whom He pleases; and whatever good thing you spend, it is to your own good; and you do not spend but to seek Allah's pleasure; and whatever good things you spend shall be paid back to you in full, and you shall not be wronged.

Laysa AAalayka hud<u>a</u>hum wal<u>a</u>kinna All<u>a</u>ha yahdee man yash<u>a</u>o wam<u>a</u> tunfiqoo min khayrin falianfusikum wam<u>a</u> tunfiqoona ill<u>a</u> ibtigh<u>a</u>a wajhi All<u>a</u>hi wam<u>a</u> tunfiqoo min khayrin yuwaffa ilaykum waantum l<u>a</u> tu<i><u>th</u></i>lamoon<b>a</b>

It is not your responsibility to make them follow the right path; God guides whomever He pleases. Whatever wealth you spend is to your own benefit, provided that you spend only to seek the favour of God. Whatever wealth you spend [for God's cause] shall be repaid to you in full and you shall not be wronged.

It is not required of thee (O Messenger), to set them on the right path, but Allah sets on the right path whom He pleaseth. Whatever of good ye give benefits your own souls, and ye shall only do so seeking the "Face" of Allah. Whatever good ye give, shall be rendered back to you, and ye shall not Be dealt with unjustly.

(Give to) the needy who are engaged in the service of God who are not able to move about in the land, whom the ignorant consider to be affluent as they refrain from asking. You can know them from their faces for they do not ask of men importunately. God is surely cognisant of good things that you spend.

(Spend) For the poor who are restricted while in Allah's cause, who cannot travel in the land (for earning) – the unwise think they are wealthy because of their restraint; you will recognise them by their faces; they do not seek from people in order to avoid grovelling; and Allah knows whatever you spend in charity.

it being for the poor who are restrained in the way of God, and are unable to journey in the land; the ignorant man supposes them rich because of their abstinence, but thou shalt know them by their mark -- they do not beg of men importunately. And whatever good you expend, surely God has knowledge of it.

[And give] unto [such of] the needy who, being wholly wrapped up in God's cause, are unable to go about the earth [in search of livelihood]. He who is unaware [of their condition] might think that they are wealthy, because they abstain [from begging]; [but] thou canst recognize them by their special mark: they do not beg of men with importunity. And whatever good you may spend [on them], verily, God knows it all.

Alms are for the poor who are restricted in the way of Allah, disabled from going about in the land. The (unknowing taketh them for the affluent because of their modesty thou I wouldst recognise them by their appearance: they ask not of men with importunity. And whatsoever ye shall expend of good, verily Allah is thereof Knower

(Charity is) for Fuqara (the poor), who in Allah's Cause are restricted (from travel), and cannot move about in the land (for trade or work). The one who knows them not, thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all. And whatever you spend in good, surely Allah knows it well.

It is for the poor; those who are restrained in the way of God, and unable to travel in the land. The unaware would think them rich, due to their dignity. You will recognize them by their features. They do not ask from people insistently. Whatever charity you give, God is aware of it.

Those who are engaged so much in the cause of Allah that they cannot move about in the land to earn their livelihood and are, therefore, in straitened circumstances, specially deserve help. An ignorant person would suppose them to be well off because of their self-respect; you can know their real condition from their faces, for they are not the ones who would beg of people with importunity. And Allah will surely know whatever you will spend on them.

(Charity is) for Fuqara' (the poor), who in Allah's cause are restricted (from travel), and cannot move about in the land (for trade or work). The one who knows them not, thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all. And whatever you spend in good, surely Allah knows it well.

(Alms are) for the poor who are straitened for the cause of Allah, who cannot travel in the land (for trade). The unthinking man accounteth them wealthy because of their restraint. Thou shalt know them by their mark: They do not beg of men with importunity. And whatsoever good thing ye spend, lo! Allah knoweth it.

[The charities are] for the poor who are straitened in the way of Allah, not capable of moving about in the land [for trade]. The unaware suppose them to be well-off because of their reserve. You recognize them by their mark; they do not ask the people importunately. And whatever wealth you may spend, Allah indeed knows it.

(Charity is) for the poor who are restrained in the way of Allah, and are unable to journey in the land. The ignorant take them to be rich because of their abstinence. But you can recognize them by their signs. They do not persistently beg people. Whatever good you give is known to Allah.

[Charity is] for the poor who have been restricted for the cause of Allah, unable to move about in the land. An ignorant [person] would think them self-sufficient because of their restraint, but you will know them by their [characteristic] sign. They do not ask people persistently [or at all]. And whatever you spend of good - indeed, Allah is Knowing of it.

(If the recipients of charity are) the poor whose poverty, because of their striving for the cause of God, has become an obstacle for them, and who do not have the ability to travel in the land, they seem rich compared to the ignorant, because of their modest behavior. You would know them by their faces. They would never earnestly ask people for help. God knows well whatever wealth you spend for the cause of God.

(Alms are) for the poor who are confined in the way of Allah-- they cannot go about in the land; the ignorant man thinks them to be rich on account of (their) abstaining (from begging); you can recognise them by their mark; they do not beg from men importunately; and whatever good thing you spend, surely Allah knows it.

Lilfuqar<u>a</u>i alla<u>th</u>eena o<u>hs</u>iroo fee sabeeli All<u>a</u>hi l<u>a</u> yasta<u>t</u>eeAAoona <u>d</u>arban fee alar<u>d</u>i ya<u>h</u>sabuhumu alj<u>a</u>hilu aghniy<u>a</u>a mina a<b>l</b>ttaAAaffufi taAArifuhum biseem<u>a</u>hum l<u>a</u> yasaloona a<b>l</b>nn<u>a</u>sa il<u>ha</u>fan wam<u>a</u> tunfiqoo min khayrin fainna All<u>a</u>ha bihi AAaleem<b>un</b>

The needy, who are too engrossed in God's cause to be able to travel about the land in search of a livelihood, are considered by those who are unaware of their condition to be free from want, because they refrain from begging. But they can be known from their appearance. They do not make insistent demands upon people. Whatever wealth you spend, God knows it.

(Charity is) for those in need, who, in Allah's cause are restricted (from travel), and cannot move about in the land, seeking (For trade or work): the ignorant man thinks, because of their modesty, that they are free from want. Thou shalt know them by their (Unfailing) mark: They beg not importunately from all the sundry. And whatever of good ye give, be assured Allah knoweth it well.

Those who spend of their wealth in the way of God, day and night, in secret or openly, have their reward with their Lord, and have nothing to fear or regret.

Those who spend their wealth by night and day, secretly and openly – their reward is with their Lord; and there shall be no fear upon them nor shall they grieve.

Those who expend their wealth night and day, secretly and in public, their wage awaits them with their Lord, and no fear shall be on them, neither shall they sorrow.

Those who spend their possessions [for the sake of God] by night and by day, secretly and openly, shall have their reward with their Sustainer; and no fear need they have, and neither shall they grieve.

Those who expend their riches by night and by day, in secret and openly, theirs shall be their hire with their Lord; no fear shall come on them, nor shall they grieve.

Those who spend their wealth (in Allah's Cause) by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve.

Those who spend their wealth by night and day, privately and publicly, will receive their reward from their Lord. They have nothing to fear, nor shall they grieve.

Those who spend their wealth secretly and openly by day and night, will have their reward with their Lord, and they have nothing to fear nor grieve.

Those who spend their wealth (in Allah's cause) by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve.

Those who spend their wealth by night and day, by stealth and openly, verily their reward is with their Lord, and their shall no fear come upon them neither shall they grieve.

Those who give their wealth by night and day, secretly and openly, they shall have their reward near their Lord, and they will have no fear, nor will they grieve.

Those who spend their wealth by day and by night, in private and in public, their wage is with their Lord, and no fear shall be on them, neither shall they sorrow.

Those who spend their wealth [in Allah 's way] by night and by day, secretly and publicly - they will have their reward with their Lord. And no fear will there be concerning them, nor will they grieve.

Those who spend their property for the cause of God, any time during the day or night, in public or in private, will receive their reward from their Lord. There will be no fear for them nor will they grieve.

(As for) those who spend their property by night and by day, secretly and openly, they shall have their reward from their Lord and they shall have no fear, nor shall they grieve.

Alla<u>th</u>eena yunfiqoona amw<u>a</u>lahum bi<b>a</b>llayli wa<b>al</b>nnah<u>a</u>ri sirran waAAal<u>a</u>niyatan falahum ajruhum AAinda rabbihim wal<u>a</u> khawfun AAalayhim wal<u>a</u> hum ya<u>h</u>zanoon<b>a</b>

Those who spend their wealth night and day, both privately and publicly, will receive their reward from their Lord. They shall have no fear, nor shall they grieve.

Those who (in charity) spend of their goods by night and by day, in secret and in public, have their reward with their Lord: on them shall be no fear, nor shall they grieve.

Those who live on usury will not rise (on Doomsday) but like a man possessed of the devil and demented. This because they say that trading is like usury. But trade has been sanctioned and usury forbidden by God. Those who are warned by their Lord and desist will keep (what they have taken of interest) already, and the matter will rest with God. But those who revert to it again are the residents of Hell where they will abide for ever.

Those who devour usury will not stand up on the Day of Judgement, except like the one whom an evil jinn has deranged by his touch; that is because they said, “Trade is also like usury!”; whereas Allah has made trading lawful and forbidden usury; for one to whom the guidance has come from his Lord, and he refrained therefrom, is lawful what he has taken in the past; and his affair is with Allah; and whoever continues earning it henceforth, is of the people of fire; they will remain in it for ages.

Those who devour usury shall not rise again except as he rises, whom Satan of the touch prostrates; that is because they say, 'Trafficking (trade) is like usury.' God has permitted trafficking, and forbidden usury. Whosoever receives an admonition from his Lord and gives over, he shall have his past gains, and his affair is committed to God; but whosoever reverts -- those are the inhabitants of the Fire, therein dwelling forever.

THOSE who gorge themselves on usury behave but as he might behave whom Satan has confounded with his touch; for they say, "Buying and selling is but a kind of usury" - the while God has made buying and selling lawful and usury unlawful. Hence, whoever becomes aware of his Sustainer's admonition, and thereupon desists [from usury], may keep his past gains, and it will be for God to judge him; but as for those who return to it -they are destined for the fire, therein to abide!

Those who devour Usury Shall not be able to stand except standeth one whom the Satan hath confounded with his touch. That shall be because they say: bargaining is but as usury whereas Allah hath allowed bargaining and hath forbidden usury. Wherefore Unto whomsoever an exhortation cometh from his Lord, and he desisteth, his is that which is past, and his affair is with Allah. And whosoever returnoth --such shall be the fellows of the Fire, therein they shall be abiders.

Those who eat Riba (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitan (Satan) leading him to insanity. That is because they say: "Trading is only like Riba (usury)," whereas Allah has permitted trading and forbidden Riba (usury). So whosoever receives an admonition from his Lord and stops eating Riba (usury) shall not be punished for the past; his case is for Allah (to judge); but whoever returns [to Riba (usury)], such are the dwellers of the Fire - they will abide therein.

Those who swallow usury will not rise, except as someone driven mad by Satan's touch. That is because they say, “Commerce is like usury.” But God has permitted commerce, and has forbidden usury. Whoever, on receiving advice from his Lord, refrains, may keep his past earnings, and his case rests with God. But whoever resumes—these are the dwellers of the Fire, wherein they will abide forever.

But those who devour interest become like the one whom Satan has bewitched and maddened by his touch. They have been condemned to this condition because they say, "Trade is just like interest", whereas Allah has made trade lawful and interest unlawful. Henceforth, if one abstains from taking interest after receiving this admonition from his Lord, no legal action will be taken against him regarding the interest he had devoured before; his case shall ultimately go to Allah. But if one repeats the same crime after this,. he shall go to Hell, where he shall abide for ever.

Those who eat Riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytan leading him to insanity. That is because they say: "Trading is only like Riba," whereas Allah has permitted trading and forbidden Riba. So whosoever receives an admonition from his Lord and stops eating Riba, shall not be punished for the past; his case is for Allah (to judge); but whoever returns (to Riba), such are the dwellers of the Fire ـ they will Abide therein.

Those who swallow usury cannot rise up save as he ariseth whom the devil hath prostrated by (his) touch. That is because they say: Trade is just like usury; whereas Allah permitteth trading and forbiddeth usury. He unto whom an admonition from his Lord cometh, and (he) refraineth (in obedience thereto), he shall keep (the profits of) that which is past, and his affair (henceforth) is with Allah. As for him who returneth (to usury) - Such are rightful owners of the Fire. They will abide therein.

Those who exact usury will not stand but like one deranged by the Devil’s touch. That is because they say, ‘Trade is just like usury.’ While Allah has allowed trade and forbidden usury. Whoever relinquishes [usury] on receiving advice from his Lord shall keep [the gains of] what is past, and his matter will rest with Allah. As for those who resume, they shall be the inmates of the Fire and they shall remain in it [forever].

Those who consume usury shall not rise up (from their tomb) except as he who rises in madness that satan has touched. That is because they say: 'Selling is like usury' Allah has permitted trading and forbidden usury. To whomsoever an exhortation comes from his Lord then he desists, he shall have his past gains, and his matter is with Allah. But whoever reverts shall be among the people of the Fire and shall remain in it for ever.

Those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity. That is because they say, "Trade is [just] like interest." But Allah has permitted trade and has forbidden interest. So whoever has received an admonition from his Lord and desists may have what is past, and his affair rests with Allah. But whoever returns to [dealing in interest or usury] - those are the companions of the Fire; they will abide eternally therein.

Those who take unlawful interest will stand before God (on the Day of Judgment) as those who suffer from a mental imbalance because of Satan's touch; they have said that trade is just like unlawful interest. God has made trade lawful and has forbidden unlawful interest. One who has received advice from his Lord and has stopped committing sins will be rewarded for his previous good deeds. His affairs will be in the hands of God. But one who turns back to committing sins will be of the dwellers of hell wherein he will live forever.

Those who swallow down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise. That is because they say, trading is only like usury; and Allah has allowed trading and forbidden usury. To whomsoever then the admonition has come from his Lord, then he desists, he shall have what has already passed, and his affair is in the hands of Allah; and whoever returns (to it)-- these are the inmates of the fire; they shall abide in it.

Alla<u>th</u>eena yakuloona a<b>l</b>rrib<u>a</u> l<u>a</u> yaqoomoona ill<u>a</u> kam<u>a</u> yaqoomu alla<u>th</u>ee yatakhabba<u>t</u>uhu a<b>l</b>shshay<u>ta</u>nu mina almassi <u>tha</u>lika biannahum q<u>a</u>loo innam<u>a</u> albayAAu mithlu a<b>l</b>rrib<u>a</u> waa<u>h</u>alla All<u>a</u>hu albayAAa wa<u>h</u>arrama a<b>l</b>rrib<u>a</u> faman j<u>a</u>ahu mawAAi<i><u>th</u></i>atun min rabbihi fa<b>i</b>ntah<u>a</u> falahu m<u>a</u> salafa waamruhu il<u>a</u> All<u>a</u>hi waman AA<u>a</u>da faol<u>a</u>ika a<u>s</u><u>ha</u>bu a<b>l</b>nn<u>a</u>ri hum feeh<u>a</u> kh<u>a</u>lidoon<b>a</b>

Those who live on usury shall rise up before God like men whom Satan has demented by his touch; for they say, "Buying and selling is only a kind of usury." But God has made trade lawful and made usury unlawful. Therefore, he who desists because of the admonition that has come to him from his Lord may retain what he has received in the past; and it will be for God to judge him. Those who revert to it shall be the inmates of the Fire; they shall abide therein forever.

Those who devour usury will not stand except as stand one whom the Evil one by his touch Hath driven to madness. That is because they say: "Trade is like usury," but Allah hath permitted trade and forbidden usury. Those who after receiving direction from their Lord, desist, shall be pardoned for the past; their case is for Allah (to judge); but those who repeat (The offence) are companions of the Fire: They will abide therein (for ever).

God takes away (gain) from usury, but adds (profit) to charity; and God does not love the ungrateful and sinners.

Allah destroys usury and increases charity; and Allah does not like any ungrateful, excessive sinner.

God blots out usury, but freewill offerings He augments with interest. God loves not any guilty ingrate.

God deprives usurious gains of all blessing, whereas He blesses charitable deeds with manifold increase. And God does not love anyone who is stubbornly ingrate and persists in sinful ways.

Allah obliterateth usury, and increaseth the alms. And Allah loveth not any ingrate sinner.

Allah will destroy Riba (usury) and will give increase for Sadaqat (deeds of charity, alms, etc.) And Allah likes not the disbelievers, sinners.

God condemns usury, and He blesses charities. God does not love any sinful ingrate.

Allah deprives interest of all blessing and develops charity; and Allah does not like an ungrateful, sinful person.

Allah will destroy Riba and will give increase for Sadaqat. And Allah likes not the disbelievers, sinners.

Allah hath blighted usury and made almsgiving fruitful. Allah loveth not the impious and guilty.

Allah brings usury to naught, but He makes charities flourish. Allah does not like any sinful ingrate.

Allah effaces usury and nurtures charity. Allah does not love any ungrateful sinner.

Allah destroys interest and gives increase for charities. And Allah does not like every sinning disbeliever.

God makes unlawful interest devoid of all blessings and causes charity to increase. God does not love sinful unbelievers.

Allah does not bless usury, and He causes charitable deeds to prosper, and Allah does not love any ungrateful sinner.

Yam<u>h</u>aqu All<u>a</u>hu a<b>l</b>rrib<u>a</u> wayurbee a<b>l</b><u>ss</u>adaq<u>a</u>ti wa<b>A</b>ll<u>a</u>hu l<u>a</u> yu<u>h</u>ibbu kulla kaff<u>a</u>rin atheem<b>in</b>

God blights usury and blesses charitable deeds. God does not love the ungrateful wrongdoer.

Allah will deprive usury of all blessing, but will give increase for deeds of charity: For He loveth not creatures ungrateful and wicked.

Those who believe and do good deeds, and fulfil their devotional obligations and pay the zakat, have their reward with their Lord, and will have neither fear nor regret.

Indeed those who believed and did good deeds and kept the prayer established and paid the charity – their reward is with their Lord; and there shall be no fear upon them nor shall they grieve.

Those who believe and do deeds of righteousness, and perform the prayer, and pay the alms -- their wage awaits them with their Lord, and no fear shall be on them, neither shall they sorrow.

Verily, those who have attained to faith and do good works, and are constant in prayer, and dispense charity - they shall have their reward with their Sustainer, and no fear need they have, and neither shall they grieve.

Verily those who believe and work righteous works and establish prayer and give the Poor-rate, theirs shall be their hire with their Lord: no fear shall come on them nor shall they grieve.

Truly those who believe, and do deeds of righteousness, and perform As-Salat (Iqamat-as-Salat), and give Zakat, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve.

Those who believe, and do good deeds, and pray regularly, and give charity—they will have their reward with their Lord; they will have no fear, nor shall they grieve.

As to those who believe and do good deeds, establish the Salat and pay the Zakat, they will most surely have their reward with their Lord and they will have nothing to fear nor to grieve.

Truly, those who believe, and do deeds of righteousness, and perform the Salah and give Zakah, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve.

Lo! those who believe and do good works and establish worship and pay the poor-due, their reward is with their Lord and there shall no fear come upon them neither shall they grieve.

Indeed those who have faith, do righteous deeds, maintain the prayer and give the zakat, they shall have their reward near their Lord, and they will have no fear, nor will they grieve.

Those who believe and do good works, establish the prayers and pay the obligatory charity, will be rewarded by their Lord and will have nothing to fear or to regret.

Indeed, those who believe and do righteous deeds and establish prayer and give zakah will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve.

The righteously striving believers who are steadfast in their prayers and pay the zakat, will receive their reward from God. They will have no fear nor will they grieve.

Surely they who believe and do good deeds and keep up prayer and pay the poor-rate they shall have their reward from their Lord, and they shall have no fear, nor shall they grieve.

Inna alla<u>th</u>eena <u>a</u>manoo waAAamiloo a<b>l</b><u>ssa</u>li<u>ha</u>ti waaq<u>a</u>moo a<b>l</b><u>ss</u>al<u>a</u>ta wa<u>a</u>tawoo a<b>l</b>zzak<u>a</u>ta lahum ajruhum AAinda rabbihim wal<u>a</u> khawfun AAalayhim wal<u>a</u> hum ya<u>h</u>zanoon<b>a</b>

Those who believe, do good deeds, attend to their prayers and engage in almsgiving, shall be rewarded by their Lord and shall have no fear, nor shall they grieve.

Those who believe, and do deeds of righteousness, and establish regular prayers and regular charity, will have their reward with their Lord: on them shall be no fear, nor shall they grieve.

O believers, fear God and forego the interest that is owing, if you really believe.

O People who Believe! Fear Allah and forego the remaining usury, if you are Muslims.

O believers, fear you God; and give up the usury that is outstanding, if you are believers.

O you who have attained to faith! Remain conscious of God. and give up all outstanding gains from usury, if you are [truly] believers;

O O Ye who believe: fear Allah and leave that which remainoth of usury if ye are believers.

O you who believe! Be afraid of Allah and give up what remains (due to you) from Riba (usury) (from now onward), if you are (really) believers.

O you who believe! Fear God, and forgo what remains of usury, if you are believers.

O Believers, fear Allah and give up that interest which is still due to you, if you are true Believers;

O you who believe! Have Taqwa of Allah and give up what remains from Riba, if you are (really) believers.

O ye who believe! Observe your duty to Allah, and give up what remaineth (due to you) from usury, if ye are (in truth) believers.

O you who have faith! Be wary of Allah and abandon [all claims to] what remains of usury, should you be faithful.

Believers, fear Allah and give up what is still due to you from usury, if you are believers;

O you who have believed, fear Allah and give up what remains [due to you] of interest, if you should be believers.

Believers, have fear of God and give up whatever unlawful interest you still demand from others, if you are indeed true believers.

O you who believe! Be careful of (your duty to) Allah and relinquish what remains (due) from usury, if you are believers.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo ittaqoo All<u>a</u>ha wa<u>th</u>aroo m<u>a</u> baqiya mina a<b>l</b>rrib<u>a</u> in kuntum mumineen<b>a</b>

Believers, have fear of God, and give up what is still due to you from usury, if you are true believers.

O ye who believe! Fear Allah, and give up what remains of your demand for usury, if ye are indeed believers.

If you do not, beware of war on the part of God and His Apostle. But if you repent, you shall keep your principal. Oppress none and no one will oppress you.

And if you do not, then be certain of a war with Allah and His Noble Messenger; and if you repent, take back your principal amount; neither you cause harm to someone, nor you be harmed.

But if you do not, then take notice that God shall war with you, and His Messenger; yet if you repent, you shall have your principal, unwronging and unwronged.

for if you do it not, then know that you are at war with God and His Apostle. But if you repent, then you shall be entitled to [the return of] your principal: you will do no wrong, and neither will you be wronged.

But if ye will do it not, then be apprised of war from Allah and His apostle. And if ye repent, then yours shall be your capital sums; ye shall neither wrong nor be wronged.

And if you do not do it, then take a notice of war from Allah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums).

If you do not, then take notice of a war by God and His Messenger. But if you repent, you may keep your capital, neither wronging, nor being wronged.

but if you do not do so, then you are warned of the declaration of war against you by Allah and His Messenger. If, however, you repent even now (and forego interest), you are entitled to your principal; do no wrong, and no wrong will be done to you.

And if you do not do it, then take a notice of war from Allah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly, and you shall not be dealt with unjustly.

And if ye do not, then be warned of war (against you) from Allah and His messenger. And if ye repent, then ye have your principal (without interest). Wrong not, and ye shall not be wronged.

And if you do not, then be informed of a war from Allah and His apostle. And if you repent, then you will have your principal, neither harming others, nor suffering harm.

but if you do not, then take notice of war from Allah and His Messenger. Yet, if you repent, you shall have the principal of your wealth. Neither will you harm nor will you be harmed.

And if you do not, then be informed of a war [against you] from Allah and His Messenger. But if you repent, you may have your principal - [thus] you do no wrong, nor are you wronged.

If you will not give up the unlawful interest which you demand, know that you are in the state of war with God and His Messenger. But if you repent, you will have your capital without being wronged or having done wrong to others.

But if you do (it) not, then be apprised of war from Allah and His Apostle; and if you repent, then you shall have your capital; neither shall you make (the debtor) suffer loss, nor shall you be made to suffer loss.

Fain lam tafAAaloo fa<u>th</u>anoo bi<u>h</u>arbin mina All<u>a</u>hi warasoolihi wain tubtum falakum ruoosu amw<u>a</u>likum l<u>a</u> ta<i><u>th</u></i>limoona wal<u>a</u> tu<i><u>th</u></i>lamoon<b>a</b>

For, if you do not do so, then know that you are at war with God and His Messenger. But if you repent, you may retain your capital. Do not wrong [others] and you will not be wronged.

If ye do it not, Take notice of war from Allah and His Messenger: But if ye turn back, ye shall have your capital sums: Deal not unjustly, and ye shall not be dealt with unjustly.

If a debtor is in want, give him time until his circumstances improve; but if you forego (the debt) as charity, that will be to your good, if you really understand.

And if the debtor is in difficulty, give him respite till the time of ease; and your foregoing the entire debt from him is still better for you, if only you realise.

And if any man should be in difficulties, let him have respite till things are easier; but that you should give freewill offerings is better for you, did you but know.

If, however, [the debtor] is in straitened circumstances, [grant him] a delay until a time of ease; and it would be for your own good -if you but knew it -to remit [the debt entirely] by way of charity.

And if one be in difficulties, then let there be and deferment until easiness. But if ye forego, it were better for you if ye knew.

And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay, but if you remit it by way of charity, that is better for you if you did but know.

But if he is in hardship, then deferment until a time of ease. But to remit it as charity is better for you, if you only knew.

If your debtor be in straitened circumstances, give him time till his monetary condition becomes better. But if you remit the debt by way of charity, it would be better for you, if you only knew it.

And if the debtor is having a hard time, then grant him time till it is easy for him to repay; but if you remit it by way of charity, that is better for you if you did but know.

And if the debtor is in straitened circumstances, then (let there be) postponement to (the time of) ease; and that ye remit the debt as almsgiving would be better for you if ye did but know.

If [the debtor] is in straits, let there be a respite until the time of ease; and if you remit [the debt] as charity, it will be better for you, should you know.

If he should be in hardship, then a postponement until ease; while if you give charity it is better for you if you know.

And if someone is in hardship, then [let there be] postponement until [a time of] ease. But if you give [from your right as] charity, then it is better for you, if you only knew.

One who faces hardship in paying his debts must be given time until his financial condition improves. Would that you knew that waiving such a loan as charity would be better for you!

And if (the debtor) is in straitness, then let there be postponement until (he is in) ease; and that you remit (it) as alms is better for you, if you knew.

Wain k<u>a</u>na <u>th</u>oo AAusratin fana<i><u>th</u></i>iratun il<u>a</u> maysaratin waan ta<u>s</u>addaqoo khayrun lakum in kuntum taAAlamoon<b>a</b>

If the debtor is in straitened circumstances, then grant him respite till a time of ease. If you were to write it off as an act of charity, that would be better for you, if only you knew.

If the debtor is in a difficulty, grant him time Till it is easy for him to repay. But if ye remit it by way of charity, that is best for you if ye only knew.

Have fear of the day when you go back to God. Then each will be paid back in full his reward, and no one will be wronged.

And fear the day in which you will be returned to Allah; and every soul will be paid back in full what it had earned, and they will not be wronged.

And fear a day wherein you shall be returned to God, and every soul shall be paid in full what it has earned; and they shall not be wronged.

And be conscious of the Day on which you shall be brought back unto God, whereupon every human being shall be repaid in full for what he has earned, and none shall be wronged.

And fear the Day whereon ye shall be brought back unto Allah, then shall each sour be repaid, in full that which he hath earned, and they shall not be wronged.

And be afraid of the Day when you shall be brought back to Allah. Then every person shall be paid what he earned, and they shall not be dealt with unjustly.

And guard yourselves against a Day when you will be returned to God; then each soul will be rewarded fully for what it has earned, and they will not be wronged.

Guard against the disgrace and misery of the day when you shall return to Allah: there everyone shall be paid in full, for the good or evil one has earned and none shall be wronged.

And have Taqwa the Day when you shall be brought back to Allah. Then every person shall be paid what he earned, and they shall not be dealt with unjustly.

And guard yourselves against a day in which ye will be brought back to Allah. Then every soul will be paid in full that which it hath earned, and they will not be wronged.

And beware of a day in which you will be brought back to Allah. Then every soul shall be recompensed fully for what it has earned, and they will not be wronged.

Fear the Day when you shall be returned to Allah. And every soul shall be paid in full what it has earned; and they shall not be harmed.

And fear a Day when you will be returned to Allah. Then every soul will be compensated for what it earned, and they will not be treated unjustly.

Safeguard yourselves against the day when you will return to God and every soul will be rewarded according to its deeds without being wronged.

And guard yourselves against a day in which you shall be returned to Allah; then every soul shall be paid back in full what it has earned, and they shall not be dealt with unjustly.

Wa<b>i</b>ttaqoo yawman turjaAAoona feehi il<u>a</u> All<u>a</u>hi thumma tuwaff<u>a</u> kullu nafsin m<u>a</u> kasabat wahum l<u>a</u> yu<i><u>th</u></i>lamoon<b>a</b>

Fear the Day when you shall be made to return to God; then every soul shall be paid in full what it has earned; and they shall not be wronged.

And fear the Day when ye shall be brought back to Allah. Then shall every soul be paid what it earned, and none shall be dealt with unjustly.

O believers, when you negotiate a debt for a fixed term, draw up an agreement in writing, though better it would be to have a scribe write it faithfully down; and no scribe should refuse to write as God has taught him, and write what the borrower dictates, and have fear of God, his Lord, and not leave out a thing. If the borrower is deficient of mind or infirm, or unable to explain, let the guardian explain judiciously; and have two of your men to act as witnesses; but if two men are not available, then a man and two women you approve, so that in case one of them is confused the other may prompt her. When the witnesses are summoned they should not refuse (to come). But do not neglect to draw up a contract, big or small, with the time fixed for paying back the debt. This is more equitable in the eyes of God, and better as evidence and best for avoiding doubt. But if it is a deal about some merchandise requiring transaction face to face, there is no harm if no (contract is drawn up) in writing. Have witnesses to the deal, (and make sure) that the scribe or the witness is not harmed. If he is, it would surely be sinful on your part. And have fear of God, for God gives you knowledge, and God is aware of everything.

O People who Believe! If you make an agreement for debt for a specified time, write it down; and appoint a scribe to write it for you with accuracy; and the scribe must not refuse to write in the manner Allah has taught him, so he must write; and the liable person (debtor) should dictate it to him and fear Allah, Who is his Lord, and not hide anything of the truth; but if the debtor is of poor reasoning, or weak, or unable to dictate, then his guardian must dictate with justice; and appoint two witnesses from your men; then if two men are not available, one man and two women from those you would prefer to be witnesses, so that if one of them forgets, the other can remind her; and the witnesses must not refuse when called upon to testify; do not feel burdened to write it, whether the transaction is small or big – write it for up to its term’s end; this is closer to justice before Allah and will be a strong evidence and more convenient to dispel doubts amongst yourselves – except when it is an instant trade in which exchange is carried out immediately, there is no sin on you if it is not written down; and take witnesses whenever you perform trade; and neither the scribe nor the witnesses be caused any harm (or they cause any harm); and if you do, it would be an offence on your part; and fear Allah; and Allah teaches you; and Allah knows everything.

O believers, when you contract a debt one upon another for a stated term, write it down, and let a writer write it down between you justly, and let not any writer refuse to write it down, as God has taught him; so let him write, and let the debtor dictate, and let him fear God his Lord and not diminish aught of it. And if the debtor be a fool, or weak, or unable to dictate himself, then let his guardian dictate justly. And call in to witness two witnesses, men; or if the two be not men, then one man and two women, such witnesses as you approve of, that if one of the two women errs the other will remind her; and let the witnesses not refuse, whenever they are summoned. And be not loth to write it down, whether it be small or great, with its term; that is more equitable in God's sight, more upright for testimony, and likelier that you will not be in doubt. Unless it be merchandise present that you give and take between you; then it shall be no fault in you if you do not write it down. And take witnesses when you are trafficking one with another. And let not either writer or witness be pressed; or if you do, that is ungodliness in you. And fear God; God teaches you, and God has knowledge of everything.

O YOU who have attained to faith! Whenever you give or take credit for a stated term, set it down in writing. And let a scribe write it down equitably between you; and no scribe shall refuse to write as God has taught him: thus shall he write. And let him who contracts the debt dictate; and let him be conscious of God, his Sustainer, and not weaken anything of his undertaking. And if he who contracts the debt is weak of mind or body, or, is not able to dictate himself, then let him who watches over his interests dictate equitably. And call upon two of your men to act as witnesses; and if two men are not available, then a man and two women from among such as are acceptable to you as witnesses, so that if one of them should make a mistake, the other could remind her. And the witnesses must not refuse [to give evidence] whenever they are called upon. And be not loath to write down every contractual provision, be it small or great, together with the time at which it falls due; this is more equitable in the sight of God, more reliable as evidence, and more likely to prevent you from having doubts [later]. If, however, [the transaction] concerns ready merchandise which you transfer directly unto one another, you will incur no sin if you do not write it down. And have witnesses whenever you trade with one another, but neither scribe nor witness must suffer harm; for if you do [them harm], behold, it will be sinful conduct on your part. And remain conscious of God, since it is God who teaches you [herewith] - and God has full knowledge of everything.

O ye who believe! when ye deal, one with anot her, in lending for a term named, write it down, and let a scribe write it down justly between you, and let not the scribe refuse to write according as Allah hath taught him. Let him write them, and let him who oweth dictate, and let him fear Allah, his Lord, and diminish not aught thereof. But if he who oweth be witless or infirm or unable himself to dictate, then let his guardian dictate justly. And call to witness two witnesses of your men, but if both be not men, then a man and two women of those ye agree upon as witnesses, so that if one of the twain err, the one thereof shall remind the other: and let not the witnesses refuse When they are called on And be not Weary of writing it down, be it small or big, with the term thereof. This is the most equitable in the sight of Allah and the most confirmatory of testimony and nearest that ye may not doubt, except when it be a ready merchandise that ye circulate between you, for then there Shall be no blame on you if ye write it not down. And call witnesses when ye bargain With one anot her; and let not the scribe eome to harm nor the witness; and if ye do, verily it will be wickedness in you. Fear Allah; and Allah teacheth you Knower; and Allah is of everything Knower.

O you who believe! When you contract a debt for a fixed period, write it down. Let a scribe write it down in justice between you. Let not the scribe refuse to write as Allah has taught him, so let him write. Let him (the debtor) who incurs the liability dictate, and he must fear Allah, his Lord, and diminish not anything of what he owes. But if the debtor is of poor understanding, or weak, or is unable himself to dictate, then let his guardian dictate in justice. And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her. And the witnesses should not refuse when they are called on (for evidence). You should not become weary to write it (your contract), whether it be small or big, for its fixed term, that is more just with Allah; more solid as evidence, and more convenient to prevent doubts among yourselves, save when it is a present trade which you carry out on the spot among yourselves, then there is no sin on you if you do not write it down. But take witnesses whenever you make a commercial contract. Let neither scribe nor witness suffer any harm, but if you do (such harm), it would be wickedness in you. So be afraid of Allah; and Allah teaches you. And Allah is the All-Knower of each and everything.

O you who believe! When you incur debt among yourselves for a certain period of time, write it down. And have a scribe write in your presence, in all fairness. And let no scribe refuse to write, as God has taught him. So let him write, and let the debtor dictate. And let him fear God, his Lord, and diminish nothing from it. But if the debtor is mentally deficient, or weak, or unable to dictate, then let his guardian dictate with honesty. And call to witness two men from among you. If two men are not available, then one man and two women whose testimony is acceptable to all—if one of them fails to remember, the other would remind her. Witnesses must not refuse when called upon. And do not think it too trivial to write down, whether small or large, including the time of repayment. That is more equitable with God, and stronger as evidence, and more likely to prevent doubt—except in the case of a spot transaction between you—then there is no blame on you if you do not write it down. And let there be witnesses whenever you conclude a contract, and let no harm be done to either scribe or witness. If you do that, it is corruption on your part. And fear God. God teaches you. God is aware of everything.

O Believers, when you contract a debt for a fixed; term, you should put it in writing. Let a scribe write with equity the document for the parties. The scribe whom Allah has given the gift of literacy should not refuse to write. Let him write and let the one under obligation (the debtor) dictate, and he should fear Allah, his Lord, and should not diminish from or add anything to the terms which have been settled. But if the borrower be of low understanding or weak or unable to dictate (for any reason), then let the guardian of his interests dictate it with equity. And let two men from among you bear witness to all such documents. But if two men be not available, there should be one man and two women to bear witness so that if one of the women forgets (anything), the other may remind her. The witnesses should be from among such people whom you approve of as witnesses. When the witnesses are asked to testify, they should not refuse to do so. Do not neglect to reduce to writing your transaction for a specified term, whether it be big or small. Allah considers this more just for you, for it facilitates the establishment of evidence and lessens doubts and suspicions. Of course, there is no harm if you do not put in writing the common transactions you conclude daily on the spot, but in case of commercial transactions you should have witnesses. The scribe and the witnesses should not be harassed: if you do so, you shall be guilty of sin. You should guard against the wrath of Allah; He gives you the knowledge of the right way for Allah has the knowledge of everything.

O you who believe! When you contract a debt for a fixed period, write it down. Let a scribe write it down in justice between you. Let not the scribe refuse to write, as Allah has taught him, so let him write. Let him (the debtor) who incurs the liability dictate, and he must have Taqwa of Allah, his Lord, and diminish not anything of what he owes. But if the debtor is of poor understanding, or weak, or is unable to dictate for himself, then let his guardian dictate in justice. And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her. And the witnesses should not refuse when they are called (for evidence). You should not become weary to write it (your contract), whether it be small or big, for its fixed term, that is more just with Allah; more solid as evidence, and more convenient to prevent doubts among yourselves, save when it is a present trade which you carry out on the spot among yourselves, then there is no sin on you if you do not write it down. But take witnesses whenever you make a commercial contract. Let neither scribe nor witness suffer any harm, but if you do (such harm), it would be wickedness in you. So have Taqwa of Allah; and Allah teaches you. And Allah is the All-Knower of everything.

O ye who believe! When ye contract a debt for a fixed term, record it in writing. Let a scribe record it in writing between you in (terms of) equity. No scribe should refuse to write as Allah hath taught him, so let him write, and let him who incurreth the debt dictate, and let him observe his duty to Allah his Lord, and diminish naught thereof. But if he who oweth the debt is of low understanding, or weak, or unable himself to dictate, then let the guardian of his interests dictate in (terms of) equity. And call to witness, from among your men, two witnesses. And if two men be not (at hand) then a man and two women, of such as ye approve as witnesses, so that if the one erreth (through forgetfulness) the other will remember. And the witnesses must not refuse when they are summoned. Be not averse to writing down (the contract) whether it be small or great, with (record of) the term thereof. That is more equitable in the sight of Allah and more sure for testimony, and the best way of avoiding doubt between you; save only in the case when it is actual merchandise which ye transfer among yourselves from hand to hand. In that case it is no sin for you if ye write it not. And have witnesses when ye sell one to another, and let no harm be done to scribe or witness. If ye do (harm to them) lo! it is a sin in you. Observe your duty to Allah. Allah is teaching you. And Allah is knower of all things.

O you who have faith! When you contract a loan for a specified term, write it down. Let a writer write with honesty between you, and let not the writer refuse to write as Allah has taught him. So let him write, and let the one who incurs the debt dictate, and let him be wary of Allah, his Lord, and not diminish anything from it. But if the debtor be feeble-minded, or weak, or incapable of dictating himself, then let his guardian dictate with honesty, and take as witness two witnesses from your men, and if there are not two men, then a man and two women—from those whom you approve as witnesses—so that if one of the two defaults the other will remind her. The witnesses must not refuse when they are called, and do not consider it wearisome to write it down, whether it be a big or small sum, [as a loan lent] until its term. That is more just with Allah and more upright in respect to testimony, and the likeliest way to avoid doubt, unless it is an on-the-spot deal you transact between yourselves, in which case there is no sin upon you not to write it. Take witnesses when you make a deal, and let no harm be done to the writer or witness, and if you did that, it would be sinful of you. Be wary of Allah and Allah will teach you, and Allah has knowledge of all things.

Believers, when you contract a debt for a fixed period, put it in writing. Let a scribe write it down between you with fairness; no scribe shall refuse to write as Allah has taught him. Therefore, let him write; and let the debtor dictate, fearing Allah his Lord, and do not decrease anything of it. If the debtor is a fool, or weak, or unable to dictate himself, let his guardian dictate for him in fairness. Call to witness two witnesses of your men, if the two are not men, then a man and two women from the witnesses whom you approve; so that if one of the two errs, one of them will remind the other. Whenever witnesses are called upon they must not refuse, and do not be weary to write it down, be it small or large, together with its term. This is more just with Allah; it ensures accuracy in testifying and is the least of doubt. Unless it is present merchandise that you circulate between you; then no guilt shall be on you if you do not write it down and take witnesses when you are selling, and let no harm be done to either scribe or witness. If you do, that is a transgression in you. Fear Allah. Allah teaches you, and Allah has knowledge of everything.

O you who have believed, when you contract a debt for a specified term, write it down. And let a scribe write [it] between you in justice. Let no scribe refuse to write as Allah has taught him. So let him write and let the one who has the obligation dictate. And let him fear Allah, his Lord, and not leave anything out of it. But if the one who has the obligation is of limited understanding or weak or unable to dictate himself, then let his guardian dictate in justice. And bring to witness two witnesses from among your men. And if there are not two men [available], then a man and two women from those whom you accept as witnesses - so that if one of the women errs, then the other can remind her. And let not the witnesses refuse when they are called upon. And do not be [too] weary to write it, whether it is small or large, for its [specified] term. That is more just in the sight of Allah and stronger as evidence and more likely to prevent doubt between you, except when it is an immediate transaction which you conduct among yourselves. For [then] there is no blame upon you if you do not write it. And take witnesses when you conclude a contract. Let no scribe be harmed or any witness. For if you do so, indeed, it is [grave] disobedience in you. And fear Allah. And Allah teaches you. And Allah is Knowing of all things.

Believers, if you take a loan for a known period of time, have a just scribe write it down for you. The scribe should not refuse to do this as God has taught him. The debtor should dictate without any omission and have fear of God, his Lord. If the debtor is a fool, a minor, or one who is unable to dictate, his guardian should act with justice as his representative. Let two men or one man and two women whom you choose, bear witness to the contract so that if one of them makes a mistake the other could correct him. The witness must not refuse to testify when their testimony is needed. Do not disdain writing down a small or a large contract with all the details. A written record of the contract is more just in the sight of God, more helpful for the witness, and a more scrupulous way to avoid doubt. However, if everything in the contract is exchanged at the same time, there is no sin in not writing it down. Let some people bear witness to your trade contracts but the scribe or witness must not be harmed; it is a sin to harm them. Have fear of God. God teaches you. He has knowledge of all things.

O you who believe! when you deal with each other in contracting a debt for a fixed time, then write it down; and let a scribe write it down between you with fairness; and the scribe should not refuse to write as Allah has taught him, so he should write; and let him who owes the debt dictate, and he should be careful of (his duty to) Allah, his Lord, and not diminish anything from it; but if he who owes the debt is unsound in understanding, or weak, or (if) he is not able to dictate himself, let his guardian dictate with fairness; and call in to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two errs, the second of the two may remind the other; and the witnesses should not refuse when they are summoned; and be not averse to writing it (whether it is) small or large, with the time of its falling due; this is more equitable in the sight of Allah and assures greater accuracy in testimony, and the nearest (way) that you may not entertain doubts (afterwards), except when it is ready merchandise which you give and take among yourselves from hand to hand, then there is no blame on you in not writing it down; and have witnesses when you barter with one another, and let no harm be done to the scribe or to the witness; and if you do (it) then surely it will be a transgression in you, and be careful of (your duty) to Allah, Allah teaches you, and Allah knows all things.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo i<u>tha</u> tad<u>a</u>yantum bidaynin il<u>a</u> ajalin musamman fa<b>o</b>ktuboohu walyaktub baynakum k<u>a</u>tibun bi<b>a</b>lAAadli wal<u>a</u> yaba k<u>a</u>tibun an yaktuba kam<u>a</u> AAallamahu All<u>a</u>hu falyaktub walyumlili alla<u>th</u>ee AAalayhi al<u>h</u>aqqu walyattaqi All<u>a</u>ha rabbahu wal<u>a</u> yabkhas minhu shayan fain k<u>a</u>na alla<u>th</u>ee AAalayhi al<u>h</u>aqqu safeehan aw <u>d</u>aAAeefan aw l<u>a</u> yasta<u>t</u>eeAAu an yumilla huwa falyumlil waliyyuhu bi<b>a</b>lAAadli wa<b>i</b>stashhidoo shaheedayni min rij<u>a</u>likum fain lam yakoon<u>a</u> rajulayni farajulun wa<b>i</b>mraat<u>a</u>ni mimman tar<u>d</u>awna mina a<b>l</b>shshuhad<u>a</u>i an ta<u>d</u>illa i<u>h</u>d<u>a</u>hum<u>a</u> fatu<u>th</u>akkira i<u>h</u>d<u>a</u>hum<u>a</u> alokhr<u>a</u> wal<u>a</u> yaba a<b>l</b>shshuhad<u>a</u>o i<u>tha</u> m<u>a</u> duAAoo wal<u>a</u> tasamoo an taktuboohu <u>s</u>agheeran aw kabeeran il<u>a</u> ajalihi <u>tha</u>likum aqsa<u>t</u>u AAinda All<u>a</u>hi waaqwamu li<b>l</b>shshah<u>a</u>dati waadn<u>a</u> all<u>a</u> tart<u>a</u>boo ill<u>a</u> an takoona tij<u>a</u>ratan <u>had</u>iratan tudeeroonah<u>a</u> baynakum falaysa AAalaykum jun<u>ah</u>un all<u>a</u> taktubooh<u>a</u> waashhidoo i<u>tha</u> tab<u>a</u>yaAAtum wal<u>a</u> yu<u>da</u>rra k<u>a</u>tibun wal<u>a</u> shaheedun wain tafAAaloo fainnahu fusooqun bikum wa<b>i</b>ttaqoo All<u>a</u>ha wayuAAallimukumu All<u>a</u>hu wa<b>A</b>ll<u>a</u>hu bikulli shayin AAaleem<b>un</b>

Believers, when you contract a debt for a stated term, put it down in writing; have a scribe write it down with fairness between you. No scribe should refuse to write: let him write as God has taught him, let the debtor dictate, and let him fear God, his Lord, and not diminish [the debt] at all. If the debtor is weak in mind or body, or unable to dictate, then in fairness let his guardian dictate for him. Call in two of your men as witnesses. But if two men cannot be found, then call one man and two women out of those you approve of as witnesses, so that if one of the two women should forget the other can remind her. Let the witnesses not refuse when they are summoned. Do not be disinclined to write down your debts, be they small or large, together with the date of payment. This is more just in the sight of God; it is more reliable as testimony, and more likely to prevent doubts arising between you, unless it be ready merchandise which you give or take from hand to hand, then it will not be held against you for not writing it down. Have witnesses present whenever you trade with one another, and let no harm be done to either scribe or witness, for if you did cause them harm, it would be a crime on your part. Be mindful of God; He teaches you: He has full knowledge of everything.

O ye who believe! When ye deal with each other, in transactions involving future obligations in a fixed period of time, reduce them to writing Let a scribe write down faithfully as between the parties: let not the scribe refuse to write: as Allah Has taught him, so let him write. Let him who incurs the liability dictate, but let him fear His Lord Allah, and not diminish aught of what he owes. If they party liable is mentally deficient, or weak, or unable Himself to dictate, Let his guardian dictate faithfully, and get two witnesses, out of your own men, and if there are not two men, then a man and two women, such as ye choose, for witnesses, so that if one of them errs, the other can remind her. The witnesses should not refuse when they are called on (For evidence). Disdain not to reduce to writing (your contract) for a future period, whether it be small or big: it is juster in the sight of Allah, More suitable as evidence, and more convenient to prevent doubts among yourselves but if it be a transaction which ye carry out on the spot among yourselves, there is no blame on you if ye reduce it not to writing. But take witness whenever ye make a commercial contract; and let neither scribe nor witness suffer harm. If ye do (such harm), it would be wickedness in you. So fear Allah; For it is Good that teaches you. And Allah is well acquainted with all things. If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the purpose). And if one of you deposits a thing on trust with another, let the trustee (faithfully) discharge his trust, and let him Fear his Lord conceal not evidence; for whoever conceals it, - his heart is tainted with sin. And Allah knoweth all that ye do.

If you are on a journey and cannot find a scribe, pledge your goods (against the Loan); and if one trusts the other, then let him who is trusted deliver the thing entrusted, and have fear of God, his Lord. Do not suppress any evidence, for he who conceals evidence is sinful of heart; and God is aware of all you do.

And if you are on a journey and cannot find a scribe, then a mortgage (deposit) must be handed over; and if one of you trusts the other, the one who is trusted may return the mortgage entrusted to him and fear Allah, his Lord; and do not hide testimony; and if one hides it, his heart is sinful from within; and Allah knows what you do.

And if you are upon a journey, and you do not find a writer, then a pledge in hand. But if one of you trusts another, let him who is trusted deliver his trust, and let him fear God his Lord. And do not conceal the testimony; whoso conceals it, his heart is sinful; and God has knowledge of the things you do.

And if you are on a journey and cannot find a scribe, pledges [may be taken] in hand: but if you trust one another, then let him who is trusted fulfil his trust, and let him be conscious of God, his Sustainer. And do not conceal what you have witnessed - for, verily, he who conceals it is sinful at heart; and God has full knowledge of all that you do.

And if ye be on a journey and ye find not a scribe, then let there be a pledge taken; then, if one of you entrusteth the other, let the one is trusted discharge his trust, and let him fear Allah, his Lord. And hide not testimony whosoever hideth and it, his heart verily is Knower. Allah is of that which ye work

And if you are on a journey and cannot find a scribe, then let there be a pledge taken (mortgaging); then if one of you entrust the other, let the one who is entrusted discharge his trust (faithfully), and let him be afraid of Allah, his Lord. And conceal not the evidence for he, who hides it, surely his heart is sinful. And Allah is All-Knower of what you do.

If you are on a journey, and cannot find a scribe, then a security deposit should be handed over. But if you trust one another, let the trustee fulfill his trust, and let him fear God, his Lord. And do not conceal testimony. Whoever conceals it is sinner at heart. God is aware of what you do.

If you are on a journey and cannot find a scribe to write the document, then transact your business on the security of a pledge in hand. And, if any one transacts a piece of business with another merely on trust, then the one who is trusted should fulfil his trust and fear Allah, his Lord And never conceal evidence for he who conceals it, has a sinful heart: Allah knows everything that you do.

And if you are on a journey and cannot find a scribe, then let there be a pledge taken (mortgaging), then if one of you entrusts the other, let the one who is entrusted discharge his trust, and let him have Taqwa of Allah, his Lord. And conceal not the evidence, for he who hides it, surely, his heart is sinful. And Allah is All-Knower of what you do.

If ye be on a journey and cannot find a scribe, then a pledge in hand (shall suffice). And if one of you entrusteth to another let him who is trusted deliver up that which is entrusted to him (according to the pact between them) and let him observe his duty to Allah his Lord. Hide not testimony. He who hideth it, verily his heart is sinful. Allah is Aware of what ye do.

If you are on a journey and cannot find a writer, then a retained pledge [shall suffice]. And if one of you entrusts [an asset] to another, let him who is trusted deliver his trust, and let him be wary of Allah, his Lord. And do not conceal your testimony; anyone who conceals it, his heart will indeed be sinful, and Allah knows well what you do.

If you are upon a journey and a scribe cannot be found, then let pledges be taken. If any of you trusts another let the trusted deliver his trust; and let him fear Allah his Lord. And you shall not conceal the testimony. He who conceals it, his heart is sinful. Allah has knowledge of what you do.

And if you are on a journey and cannot find a scribe, then a security deposit [should be] taken. And if one of you entrusts another, then let him who is entrusted discharge his trust [faithfully] and let him fear Allah, his Lord. And do not conceal testimony, for whoever conceals it - his heart is indeed sinful, and Allah is Knowing of what you do.

If you are on a journey where you cannot find a scribe, finalize your contract in the form of a deposit in which the goods are already given to the parties. If you trust each other in such a contract, let him pay back what he has entrusted you with and have fear of God, his Lord. Do not refuse to testify to what you bore witness. Whoever does so has committed a sin. God knows what you do.

And if you are upon a journey and you do not find a scribe, then (there may be) a security taken into possession; but if one of you trusts another, then he who is trusted should deliver his trust, and let him be careful (of his duty to) Allah, his Lord; and do not conceal testimony, and whoever conceals it, his heart is surely sinful; and Allah knows what you do.

Wain kuntum AAal<u>a</u> safarin walam tajidoo k<u>a</u>tiban farih<u>a</u>nun maqboo<u>d</u>atun fain amina baAA<u>d</u>ukum baAA<u>d</u>an falyuaddi alla<u>th</u>ee<u> </u>itumina am<u>a</u>natahu walyattaqi All<u>a</u>ha rabbahu wal<u>a</u> taktumoo a<b>l</b>shshah<u>a</u>data waman yaktumh<u>a</u> fainnahu <u>a</u>thimun qalbuhu wa<b>A</b>ll<u>a</u>hu bim<u>a</u> taAAmaloona AAaleem<b>un</b>

If you are on a journey and do not find any literate person, something should be handed over as security. If one of you entrusts another with something, let the trustee restore the pledge to its owner; and let him fear God, his Lord. Do not conceal testimony. If someone does conceal it, in his heart he commits a crime. God knows what you do.

If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the purpose). And if one of you deposits a thing on trust with another, Let the trustee (Faithfully) discharge His trust, and let him fear his Lord. Conceal not evidence; for whoever conceals it,- His heart is tainted with sin. And Allah Knoweth all that ye do.

To God belongs all that is in the heavens and the earth; and whether you reveal what is in your heart or conceal it, you will have to account for it to God who will pardon whom He please and punish whom He will, for God has the power over all things.

To Allah only belongs all whatever is in the heavens and all whatever is in the earth; and whether you disclose what is in your hearts or hide it, Allah will take account of it from you; so He will forgive whomever He wills and punish whomever He wills; and Allah is Able to do all things.

To God belongs all that is in the heavers and earth. Whether you publish what is in your hearts or hide it, God shall make reckoning with you for it. He will forgive whom He will, and chastise whom He will; God is powerful over everything.

Unto God belongs all that is in the heavens and all that is on earth. And whether you bring into the open what is in your minds or conceal it, God will call you to account for it; and then He will forgive whom He wills, and will chastise whom He wills: for God has the power to will anything.

Allah's is whatsoever is in the heavens and Whatsoever is in the earth, and whether ye disclose that which is in your soul or conceal it, Allah will reckon with you therefor, then He will forgive whomsoever He will, and torment whomsoever He will, And Allah is over everything Potent.

To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in your ownselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills. And Allah is Able to do all things.

To God belongs everything in the heavens and the earth. Whether you reveal what is within your selves, or conceal it, God will call you to account for it. He forgives whom He wills, and He punishes whom He wills. God is Able to do all things.

To Allah belongs whatever is in the heavens and the earth. " Allah will call you to account for what is in your minds whether you disclose it or hide it. He, however, had full authority to pardon or punish anyone He pleases, for Allah has complete power over everything.

To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in yourselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills. And Allah is able to do all things.

Unto Allah (belongeth) whatsoever is in the heavens and whatsoever is in the earth; and whether ye make known what is in your minds or hide it, Allah will bring you to account for it. He will forgive whom He will and He will punish whom He will. Allah is Able to do all things.

To Allah belongs whatever is in the heavens and the earth. Whether you disclose what is in your hearts or hide it, Allah will bring you to account for it. Then He will forgive whomever He wishes and punish whomever He wishes, and Allah has power over all things.

To Allah belongs all that is in the heavens and the earth. Whether you reveal what is in your hearts or hide it Allah will bring you to account for it. He will forgive whom He will and punish whom He will; He has power over all things.

To Allah belongs whatever is in the heavens and whatever is in the earth. Whether you show what is within yourselves or conceal it, Allah will bring you to account for it. Then He will forgive whom He wills and punish whom He wills, and Allah is over all things competent.

God belongs whatever is in the heavens and the earth. God will call you to account for all that you may reveal from your souls and all that you may conceal. God will forgive or punish whomever He wants. God has power over all things.

Whatever is in the heavens and whatever is in the earth is Allah's; and whether you manifest what is in your minds or hide it, Allah will call you to account according to it; then He will forgive whom He pleases and chastise whom He pleases, and Allah has power over all things.

Lill<u>a</u>hi m<u>a</u> fee a<b>l</b>ssam<u>a</u>w<u>a</u>ti wam<u>a</u> fee alar<u>d</u>i wain tubdoo m<u>a</u> fee anfusikum aw tukhfoohu yu<u>ha</u>sibkum bihi All<u>a</u>hu fayaghfiru liman yash<u>a</u>o wayuAAa<u>thth</u>ibu man yash<u>a</u>o wa<b>A</b>ll<u>a</u>hu AAal<u>a</u> kulli shayin qadeer<b>un</b>

All that the heavens and the earth contain belongs to God, whether you disclose what is in your minds or keep it hidden. God will bring you to account for it. He will forgive whom He will and punish whom He pleases: He has power over all things.

To Allah belongeth all that is in the heavens and on earth. Whether ye show what is in your minds or conceal it, Allah Calleth you to account for it. He forgiveth whom He pleaseth, and punisheth whom He pleaseth, for Allah hath power over all things.

The Prophet believes in what has been revealed to him by his Lord, and so do the faithful. Each one believes in God and His angels, His Books and the prophets, and We make no distinction between the apostles. For they say: "We hear and obey, and we seek Your forgiveness, O Lord, for to You we shall journey in the end."

The Noble Messenger believes in what has been sent down to him by his Lord, and so do the believers; all have accepted faith in Allah and His angels and His Books and His Noble Messengers; saying, “We do not make any distinction, in believing, between any of His Noble Messengers”; and they said, “We hear, and we obey; Your forgiveness be granted, O our Lord, and towards You is our return.”

The Messenger believes in what was sent down to him from his Lord, and the believers; each one believes in God and His angels, and in His Books and His Messengers; we make no division between any one of His Messengers. They say, 'We hear, and obey. Our Lord, grant us Thy forgiveness; unto Thee is the homecoming.'

THE APOSTLE, and the believers with him, believe in what has been bestowed upon him from on high by his Sustainer: they all believe in God, and His angels, and His revelations, and His apostles, making no distinction between any of His apostles; and they say: We have heard, and we pay heed. Grant us Thy forgiveness, O our Sustainer, for with Thee is all journeys' end!

The apostle believeth in that which is sent down Unto him from his Lord, and so do the believers. Each one believeth in Allah and His angels and His Books and His apostles, saying: we differentiate not between any of His apostles. And they say: we hearken and obey; Thy forgiveness, Our Lord! and Unto Thee is the return!

The Messenger (Muhammad SAW) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. They say, "We make no distinction between one another of His Messengers" - and they say, "We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all)."

The Messenger has believed in what was revealed to him from his Lord, as did the believers. They all have believed in God, and His angels, and His scriptures, and His messengers: “We make no distinction between any of His messengers.” And they say, “We hear and we obey. Your forgiveness, our Lord. To you is the destiny.”

The Messenger has believed in the Guidance which has been sent down to him from his Lord, and those who believe in the Messenger have also sincerely accepted the same. They all believe in Allah, His Angels, His Books and Messengers. And they say, "We do not discriminate against any of His Messengers. We have heard the Message and submitted to it. Our Lord, we look up to You for forgiveness, for to You we shall all return."

The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,) "We make no distinction between one another of His Messengers ـ and they say, "We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all)."

The messenger believeth in that which hath been revealed unto him from his Lord and (so do) believers. Each one believeth in Allah and His angels and His scriptures and His messengers - We make no distinction between any of His messengers - and they say: We hear, and we obey. (Grant us) Thy forgiveness, our Lord. Unto Thee is the journeying.

The Apostle and the faithful have faith in what has been sent down to him from his Lord. Each [of them] has faith in Allah, His angels, His scriptures and His apostles. [They declare,] ‘We make no distinction between any of His apostles.’ And they say, ‘We hear and obey. Our Lord, forgive us, and toward You is the return.’

The Messenger believes in what has been sent down to him from His Lord, and so do the believers. Each believes in Allah and His Angels, His Books, and His Messengers, we do not differentiate between any one of His Messengers. They say: 'We hear and obey. (We ask) Your forgiveness Lord, and to You is the arrival.

The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], "We make no distinction between any of His messengers." And they say, "We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination."

The Messengers and the believers have faith in what was revealed to them from their Lord. Everyone of them believed in God, His angels, His Books, and His Messengers, saying, "We find no difference among the Messengers of God." They also have said, "We heard God's commands and obeyed them. Lord, we need Your forgiveness and to You we shall return."

The apostle believes in what has been revealed to him from his Lord, and (so do) the believers; they all believe in Allah and His angels and His books and His apostles; We make no difference between any of His apostles; and they say: We hear and obey, our Lord! Thy forgiveness (do we crave), and to Thee is the eventual course.

<u>A</u>mana a<b>l</b>rrasoolu bim<u>a</u> onzila ilayhi min rabbihi wa<b>a</b>lmuminoona kullun <u>a</u>mana bi<b>A</b>ll<u>a</u>hi wamal<u>a</u>ikatihi wakutubihi warusulihi l<u>a</u> nufarriqu bayna a<u>h</u>adin min rusulihi waq<u>a</u>loo samiAAn<u>a</u> waa<u>t</u>aAAn<u>a</u> ghufr<u>a</u>naka rabban<u>a</u> wailayka alma<u>s</u>eer<b>u</b>

The Messenger believes in what has been sent down to him from his Lord, and [so do] believers. They all believe in God and His angels, His scriptures, and His messengers. They say, "We do not differentiate between any of His messengers. We hear and obey. Grant us Your forgiveness, Lord, to You we shall all return!"

The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in Allah, His angels, His books, and His messengers. "We make no distinction (they say) between one and another of His messengers." And they say: "We hear, and we obey: (We seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys."

God does not burden a soul beyond capacity. Each will enjoy what (good) he earns, as indeed each will suffer from (the wrong) he does. Punish us not, O Lord, if we fail to remember or lapse into error. Burden us not, O Lord, with a burden as You did those before us. Impose not upon us a burden, O Lord, we cannot carry. Overlook our trespasses and forgive us, and have mercy upon us; You are our Lord and Master, help us against the clan of unbelievers.

Allah does not burden anyone, except with something within its capacity; beneficial for it is the virtue it earned, and harmful for it is the evil it earned; “Our Lord! Do not seize us if we forget or are mistaken; our Lord! And do not place on us a heavy burden (responsibility) as You did on those before us; our Lord! And do not impose on us a burden, for which we do not have the strength; and pardon us – and forgive us – and have mercy on us – You are our Master, therefore help us against the disbelievers.”

God charges no soul save to its capacity; standing to its account is what it has earned, and against its account what it has merited. Our Lord, take us not to task if we forget, or make mistake. Our Lord; charge us not with a load such as Thou didst lay upon those before us. Our Lord, do Thou not burden us beyond what we have the strength to bear. And pardon us, and forgive us, and have mercy on us; Thou art our Protector. And help us against the people of the unbelievers.

God does not burden any human being with more than he is well able to bear: in his favour shall be whatever good he does, and against him whatever evil he does. O our Sustainer! Take us not to task if we forget or unwittingly do wrong! "O our Sustainer! Lay not upon us a burden such as Thou didst lay upon those who lived before us! O our Sustainer! Make us not bear burdens which we have no strength to bear! "And efface Thou our sins, and grant us forgiveness, and bestow Thy mercy upon us! Thou art our Lord Supreme: succour us, then, against people who deny the truth!"

Allah tasketh not a soul except according to its capacity. For it shall be the good it earnoth, and against it the evil it earnoth. Our Lord! reckon with not if we forget or er. Our Lord! ray not on us a burthen like unto that which Thou laidest on those before us, Our Lord! impose not on US that for which we have not strength. And Pardon us; forgive US; and have mercy on us; Thou art our Patron: so make US triumph over the disbelieving people!

Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. "Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Maula (Patron, Suppor-ter and Protector, etc.) and give us victory over the disbelieving people.

God does not burden any soul beyond its capacity. To its credit is what it earns, and against it is what it commits. “Our Lord, do not condemn us if we forget or make a mistake. Our Lord, do not burden us as You have burdened those before us. Our Lord, do not burden us with more than we have strength to bear; and pardon us, and forgive us, and have mercy on us. You are our Lord and Master, so help us against the disbelieving people.”

Allah does not burden any human being with a responsibility heavier than he can bear. Everyone will enjoy the fruit of the good that one has earned and shall suffer for the evil that one has committed. (O Believers, pray like this to Allah: "Our Lord, take us not to task if we forget and lapse into error inadvertently. Lord! lay not on us the kind of burdens that You had lain on the people before us. Lord, lay not on us the kind of burden that we have not the strength to bear. Be kind to us, forgive us and show mercy to us. You are our Protector: help us against the disbelievers."

Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. "Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us forgiveness. Have mercy on us. You are our Mawla (Patron, Supporter and Protector) and give us victory over the disbelieving people.") The Hadiths on the Virtue of These Two Ayat, May Allah Benefit Us by Them Al-Bukhari recorded that Abu Mas`ud said that the Messenger of Allah said,

Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it hath deserved. Our Lord! Condemn us not if we forget, or miss the mark! Our Lord! Lay not on us such a burden as thou didst lay on those before us! Our Lord! Impose not on us that which we have not the strength to bear! Pardon us, absolve us and have mercy on us, Thou, our Protector, and give us victory over the disbelieving folk.

Allah does not task any soul beyond its capacity. Whatever [good] it earns is to its own benefit, and whatever [evil] it incurs is to its own harm. ‘Our Lord! Take us not to task if we forget or make mistakes! Our Lord! Do not place upon us a burden as You placed on those who were before us! Our Lord! Do not lay upon us what we have no strength to bear! Excuse us, forgive us, and be merciful to us! You are our Master, so help us against the faithless lot!’

Allah charges no soul except to its capacity. For it is what it has earned, and against it what it has gained. 'Our Lord, do not take us to account if we have forgotten, or made a mistake. Our Lord, do not burden us with a load as You have burdened those before us. Our Lord, do not over burden us with more than we can bear. And pardon us, and forgive us, and have mercy on us. You are our Guide, so give us victory over the nation, the unbelievers.'

Allah does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. "Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people."

God does not impose on any soul a responsibility beyond its ability. Every soul receives whatever it gains and is liable for whatever it does. Lord, do not hold us responsible for our forgetfulness and mistakes. Lord, do not lay upon us the burden that You laid on those who lived before us. Lord, do not lay on us what we cannot afford. Ignore and forgive our sins. Have mercy on us. You are our Lord. Help us against the unbelievers.

Allah does not impose upon any soul a duty but to the extent of its ability; for it is (the benefit of) what it has earned and upon it (the evil of) what it has wrought: Our Lord! do not punish us if we forget or make a mistake; Our Lord! do not lay on us a burden as Thou didst lay on those before us, Our Lord do not impose upon us that which we have not the strength to bear; and pardon us and grant us protection and have mercy on us, Thou art our Patron, so help us against the unbelieving people.

L<u>a</u> yukallifu All<u>a</u>hu nafsan ill<u>a</u> wusAAah<u>a</u> lah<u>a</u> m<u>a</u> kasabat waAAalayh<u>a</u> m<u>a</u> iktasabat rabban<u>a</u> l<u>a</u> tu<u>a</u>khi<u>th</u>n<u>a</u> in naseen<u>a</u> aw akh<u>t</u>an<u>a</u> rabban<u>a</u> wal<u>a</u> ta<u>h</u>mil AAalayn<u>a</u> i<u>s</u>ran kam<u>a</u> <u>h</u>amaltahu AAal<u>a</u> alla<u>th</u>eena min qablin<u>a</u> rabban<u>a</u> wal<u>a</u> tu<u>h</u>ammiln<u>a</u> m<u>a</u> l<u>a</u> <u>ta</u>qata lan<u>a</u> bihi wa<b>o</b>AAfu AAann<u>a</u> wa<b>i</b>ghfir lan<u>a</u> wa<b>i</b>r<u>h</u>amn<u>a</u> anta mawl<u>a</u>n<u>a</u> fa<b>o</b>n<u>s</u>urn<u>a</u> AAal<u>a</u> alqawmi alk<u>a</u>fireen<b>a</b>

God does not charge a soul with more than it can bear. It shall be requited for whatever good and whatever evil it has done. [They pray], "Our Lord, do not take us to task if we forget or make a mistake! Our Lord, do not place on us a burden like the one You placed on those before us! Our Lord, do not place on us a burden we have not the strength to bear! Pardon us; and forgive us; and have mercy on us. You are our Lord and Sustainer, so help us against those who deny the truth."

On no soul doth Allah Place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray:) "Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against faith."

ALIF LAM MIM.

Alif-Laam-Meem. (Alphabets of the Arabic language; Allah and to whomever He reveals, know their precise meanings.)

Alif Lam Mim

Alif. Lam. Mim.

Alif, Lam, Mim,

Alif-Lam-Mim. [These letters are one of the miracles of the Quran and none but Allah (Alone) knows their meanings].

Alif, Lam, Meem.

Alif, Lam, Mim.

Alif-Lam-Mim.

Alim. Lam. Mim.

Alif, Lam, Mim.

AlifLaamMeem.

Alif, Lam, Meem.

Alif. Lam. Mim.

Alif Lam Mim.

Alifl<u>a</u>mmeem

Alif Lam Mim.

A. L. M.

God: there is no god but He, the living, eternal, self-subsisting, ever sustaining.

Allah – none is worthy of worship, except Him, He is Alive (eternally, on His own) and the Upholder (keeps others established).

God, there is no god but He, the Living, the Everlasting.

GOD - there is no deity save Him, the Ever-Living, the Self-Subsistent Fount of All Being!

Allah There is no god but He, the Living, the Sustainer.

Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists.

God, there is no god but He, the Living, the Eternal.

Allah, the Ever-Living, the Self-Subsisting, Who sustains the entire order of the universe - there is no God but He.

Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists.

Allah! There is no god save Him, the Alive, the Eternal.

Allah—there is no god except Him—is the Living One, the All-sustainer.

Allah! There is no god except He, the Living, the Everlasting.

Allah - there is no deity except Him, the Ever-Living, the Sustainer of existence.

God exists. He is the only Lord, the Everlasting and the Guardian of life.

Allah, (there is) no god but He, the Everliving, the Self-subsisting by Whom all things subsist

All<u>a</u>hu l<u>a</u> il<u>a</u>ha ill<u>a</u> huwa al<u>h</u>ayyu alqayyoom<b>u</b>

God! There is no deity save Him, the Living, the Sustainer.

Allah! There is no god but He,-the Living, the Self-Subsisting, Eternal.

He has verily revealed to you this Book, in truth and confirmation of the Books revealed before, as indeed He had revealed the Torah and the Gospel

He has sent down to you (O dear Prophet Mohammed – peace and blessings be upon him) this true Book (the Holy Qur’an), confirming the Books before it, and He sent down the Taurat (Torah) and the Injeel (Bible). –

He has sent down upon thee the Book with the truth, confirming what was before it, and He sent down the Torah and the Gospel

Step by step has He bestowed upon thee from on high this divine writ, setting forth the truth which confirms whatever there still remains [of earlier revelations]: for it is He who has bestowed from on high the Torah and the Gospel

He hath revealed unto thee the Book with truth confirming that which went before it; and He sent down the Taurat and Injil.

It is He Who has sent down the Book (the Quran) to you (Muhammad SAW) with truth, confirming what came before it. And he sent down the Taurat (Torah) and the Injeel (Gospel).

He sent down to you the Book with the Truth, confirming what came before it; and He sent down the Torah and the Gospel.

He has revealed this Book to you, setting forth the truth and confirming the earlier Books, and earlier He revealed the Torah and Gospel

It is He Who has sent down the Book to you with truth, confirming what came before it. And He sent down the Tawrah and the Injil,

He hath revealed unto thee (Muhammad) the Scripture with truth, confirming that which was (revealed) before it, even as He revealed the Torah and the Gospel.

He has sent down to you the Book with the truth, confirming what was [revealed] before it, and He had sent down the Torah and the Evangel

He has sent down to you the Book with the truth, confirming what preceded it; and He has sent down the Torah and the Gospel (of Prophet Jesus which has been lost)

He has sent down upon you, [O Muhammad], the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel.

He has sent the Book (Quran) to you (Muhammad) in all Truth. It confirms the original Bible. He revealed the Torah and the Gospel

He has revealed to you the Book with truth, verifying that which is before it, and He revealed the Tavrat and the Injeel aforetime, a guidance for the people, and He sent the Furqan.

Nazzala AAalayka alkit<u>a</u>ba bi<b>a</b>l<u>h</u>aqqi mu<u>s</u>addiqan lim<u>a</u> bayna yadayhi waanzala a<b>l</b>ttawr<u>a</u>ta wa<b>a</b>linjeel<b>a</b>

He has sent down the Book to you with truth, which fulfils [the predictions] in the Scriptures that preceded it: He sent down the Torah and the Gospel

It is He Who sent down to thee (step by step), in truth, the Book, confirming what went before it; and He sent down the Law (of Moses) and the Gospel (of Jesus) before this, as a guide to mankind, and He sent down the criterion (of judgment between right and wrong).

Before this as guidance for men, and has sent the criterion (of falsehood and truth). As for those who deny the signs of God, the punishment is severe; for God is all powerful and great His requital.

Before this, a guidance to mankind; and sent down the Judgement (Criterion to judge between right and wrong); indeed for those who disbelieved in the verses of Allah, is a severe punishment; and Allah is the Almighty, the Avenger (of the wrong).

aforetime, as guidance to the people, and He sent down the Salvation. As for those who disbelieve in God's signs, for them awaits a terrible chastisement; God is All-mighty, Vengeful.

aforetime, as a guidance unto mankind, and it is He who has bestowed [upon man] the standard by which to discern the true from the false. Behold, as for those who are bent on denying God's messages - grievous suffering awaits them: for God is almighty, an avenger of evil.

Aforetime, for a guidance unto the people, and sent down the criterion. Verily those who disbelieve in the signs of Allah Unto them shall be torment severe. And Allah is Mighty, Lord of Retribution.

Aforetime, as a guidance to mankind, And He sent down the criterion [of judgement between right and wrong (this Quran)]. Truly, those who disbelieve in the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, for them there is a severe torment; and Allah is All-Mighty, All-Able of Retribution.

Aforetime, as guidance for mankind; and He sent down the Criterion. Those who have rejected God’s signs will have a severe punishment. God is Mighty, Able to take revenge.

for the guidance of mankind; and He has also revealed the Criterion (to distinguish truth from falsehood). A severe chastisement lies in store for those who deny the signs of Allah. Allah is All-Mighty; He is the Lord of Retribution.

Aforetime, as a guidance to mankind. And He sent down the criterion. Truly, those who disbelieve in the Ayat of Allah, for them there is a severe torment; and Allah is All-Mighty, All-Able of Retribution.

Aforetime, for a guidance to mankind; and hath revealed the Criterion (of right and wrong). Lo! those who disbelieve the revelations of Allah, theirs will be a heavy doom. Allah is Mighty, Able to Requite (the wrong).

before as guidance for mankind, and He has sent down the Criterion. Indeed, there is a severe punishment for those who deny the signs of Allah, and Allah is all-mighty, avenger.

before, as a guidance for people, and He sent down the Criterion. As for those who disbelieve in the verses of Allah, for them is an intense punishment. Allah is Mighty, Owner of Vengeance.

Before, as guidance for the people. And He revealed the Qur'an. Indeed, those who disbelieve in the verses of Allah will have a severe punishment, and Allah is exalted in Might, the Owner of Retribution.

before as a guide for the people and now He has revealed the criteria of discerning right from wrong. Those who reject the revelations of God will face the most severe torment. God is Majestic and capable to revenge.

Surely they who disbelieve in the communications of Allah they shall have a severe chastisement; and Allah is Mighty, the Lord of retribution.

Min qablu hudan li<b>l</b>nn<u>a</u>si waanzala alfurq<u>a</u>na inna alla<u>th</u>eena kafaroo bi<u>a</u>y<u>a</u>ti All<u>a</u>hi lahum AAa<u>tha</u>bun shadeedun wa<b>A</b>ll<u>a</u>hu AAazeezun <u>th</u>oo intiq<u>a</u>m<b>in</b>

in the past as guidance for mankind; He has [also] sent down the Standard by which to discern the true from the false. Surely those who deny God's signs will suffer severe punishment. God is mighty and capable of retribution.

Then those who reject Faith in the Signs of Allah will suffer the severest penalty, and Allah is Exalted in Might, Lord of Retribution.

There is nothing in the earth and the heavens that is hidden from God.

Indeed nothing is hidden from Allah, neither in the earth nor in the heavens.

From God nothing whatever is hidden in heaven and earth.

Verily, nothing on earth or in the heavens is hidden from God.

Verily Allah aught is concealed from Him in the earth or in the

Truly, nothing is hidden from Allah, in the earth or in the heavens.

Nothing is hidden from God, on earth or in the heaven.

Nothing in the earth and in the heavens is hidden from Allah.

Truly, nothing is hidden from Allah, in the earth or in the heaven.

Lo! nothing in the earth or in the heavens is hidden from Allah.

Nothing is indeed hidden from Allah in the earth or in the sky.

Nothing on earth or in heaven is hidden from Allah.

Indeed, from Allah nothing is hidden in the earth nor in the heaven.

Nothing in the heavens or the earth is hidden from God.

Allah-- surely nothing is hidden from Him in the earth or in the heaven.

Inna All<u>a</u>ha l<u>a</u> yakhf<u>a</u> AAalayhi shayon fee alar<u>d</u>i wal<u>a</u> fee a<b>l</b>ssam<u>a</u><b>i</b>

Nothing on earth or in the heavens is hidden from God:

From Allah, verily nothing is hidden on earth or in the heavens.

He shapes you in the womb of the mother as He wills. There is no god but He, the all-mighty and all-wise.

It is He Who fashions (moulds) you in your mothers’ wombs as He wills; none is worthy of worship except Him, the Almighty (the Most Honourable), the Wise.

It is He who forms you in the womb as He will. There is no god but He, the All-mighty, the All-wise.

He it is who shapes you in the wombs as He wills. There is no deity save Him, the Almighty, the Truly Wise.

He it is Who fashionoth You in the Wombs as He will: there is no god but He, the Mighty, the Wise.

He it is Who shapes you in the wombs as He pleases. La ilaha illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise.

It is He who forms you in the wombs as He wills. There is no god except He, the Almighty, the Wise.

It is He Who fashions you in the wombs as He wills. There is no God but He; the All-Mighty, the All-Wise.

He it is Who shapes you in the wombs as He wills. None has the right to be worshipped but He, the Almighty, the All-Wise.

He it is Who fashioneth you in the wombs as pleaseth Him. There is no Allah save Him, the Almighty, the Wise.

It is He who forms you in the wombs [of your mothers] however He wishes. There is no god except Him, the All-mighty, the All-wise.

It is He who shapes you in your mothers' wombs as He wills. There is no god except Him, the Almighty, the Wise.

It is He who forms you in the wombs however He wills. There is no deity except Him, the Exalted in Might, the Wise.

It is God who shapes you in the wombs as He wills. He is the only Lord, the Majestic, and All-wise.

He it is Who shapes you in the wombs as He likes; there is no god but He, the Mighty, the Wise

Huwa alla<u>th</u>ee yu<u>s</u>awwirukum fee alar<u>ha</u>mi kayfa yash<u>a</u>o l<u>a</u> il<u>a</u>ha ill<u>a</u> huwa alAAazeezu al<u>h</u>akeem<b>u</b>

it is He who shapes you in the womb as He will. There is no deity save Him, the Mighty, the Wise One.

He it is Who shapes you in the wombs as He pleases. There is no god but He, the Exalted in Might, the Wise.

He has sent down this Book which contains some verses that are categorical and basic to the Book, and others allegorical. But those who are twisted of mind look for verses metaphorical, seeking deviation and giving to them interpretations of their own; but none knows their meaning except God; and those who are steeped in knowledge affirm: "We believe in them as all of them are from the Lord." But only those who have wisdom understand.

It is He Who has sent down to you (O dear Prophet Mohammed – peace and blessings be upon him) this Book (the Qur’an) containing the verses that have a clear meaning – they are the core of the Book – and other verses the meanings of which are indistinct; those in whose hearts is deviation pursue the verses having indistinct meanings, in order to cause turmoil and seeking its (wrongful) interpretation; and only Allah knows its proper interpretation; and those having sound knowledge say, “We believe in it, all of it is from our Lord”; and none accept guidance except the men of understanding.

It is He who sent down upon thee the Book, wherein are verses clear that are the Essence of the Book, and others ambiguous. As for those in whose hearts is swerving, they follow the ambiguous part, desiring dissension, and desiring its interpretation; and none knows its interpretation, save only God. And those firmly rooted in knowledge say, 'We believe in it; all is from our Lord'; yet none remembers, but men possessed of minds.

He it is who has bestowed upon thee from on high this divine writ, containing messages that are clear in and by themselves - and these are the essence of the divine writ - as well as others that are allegorical. Now those whose hearts are given to swerving from the truth go after that part of the divine writ which has been expressed in allegory, seeking out [what is bound to create] confusion, and seeking [to arrive at] its final meaning [in an arbitrary manner]; but none save God knows its final meaning. Hence, those who are deeply rooted in knowledge say: "We believe in it; the whole [of the divine writ] is from our Sustainer - albeit none takes this to heart save those who are endowed with insight.

He it is who hath sent down unto thee the Book, wherein some verses are firmly constructed they are the mother of the Book: and others consimilar. But those in whose hearts is and deviation follow that which is consimilar therein, seeking discord and seeking to misinterpret the same whereas none knoweth the interpretation thereof a save Allah. And the firmly- grounded in knowledge Say: we believe therein, the whole is from our Lord. And none receiveth admonition save men of understanding.

It is He Who has sent down to you (Muhammad SAW) the Book (this Quran). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkam (commandments, etc.), Al-Fara'id (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers, etc.)]; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings, but none knows its hidden meanings save Allah. And those who are firmly grounded in knowledge say: "We believe in it; the whole of it (clear and unclear Verses) are from our Lord." And none receive admonition except men of understanding. (Tafsir At-Tabari).

It is He who revealed to you the Book. Some of its verses are definitive; they are the foundation of the Book, and others are unspecific. As for those in whose hearts is deviation, they follow the unspecific part, seeking descent, and seeking to derive an interpretation. But none knows its interpretation except God and those firmly rooted in knowledge say, “We believe in it; all is from our Lord.” But none recollects except those with understanding.

It is He Who has revealed the Book to you. Some of its verses are absolutely clear and lucid, and these are the core of the Book. Others are ambiguous. Those in whose hearts there is perversity, always go about the part which is ambiguous, seeking mischief and seeking to arrive at its meaning arbitrarily, although none knows their true meaning except Allah. On the contrary, those firmly rooted in knowledge say: 'We believe in it; it is all from our Lord alone.' No one derives true admonition from anything except the men of understanding.

It is He Who has sent down to you the Book. In it are verses that are entirely clear, they are the foundations of the Book; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow (only) that which is not entirely clear thereof, seeking Al-Fitnah, and seeking its Ta'wil, but none knows its Ta'wil except Allah. And those who are firmly grounded in knowledge say: "We believe in it; all of it is from our Lord." And none receive admonition except men of understanding.

He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations - they are the substance of the Book - and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed.

It is He who has sent down to you the Book. Parts of it are definitive verses, which are the mother of the Book, while others are metaphorical. As for those in whose hearts is deviance, they pursue what is metaphorical in it, courting temptation, and seeking its interpretation. But no one knows its interpretation except Allah and those firmly grounded in knowledge; they say, ‘We believe in it; all of it is from our Lord.’ And none takes admonition except those who possess intellect.

It is He who has sent down to you the Book. Some of its verses are precise in meaning they are the foundation of the Book and others obscure. Those whose hearts are swerving with disbelief, follow the obscure desiring sedition and desiring its interpretation, but no one knows its interpretation except Allah. Those who are wellgrounded in knowledge say: 'We believe in it, it is all from our Lord. And none remember except those who are possessed of minds.

It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those firm in knowledge say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding.

It is God who has revealed the Book to you in which some verses are clear statements (which accept no interpretation) and these are the fundamental ideas of the Book, while other verses may have several possibilities. Those whose hearts are perverse, follow the unclear statements in pursuit of their own mischievous goals by interpreting them in a way that will suit their own purpose. No one knows its true interpretations except God and those who have a firm grounding in knowledge say, "We believe in it. All its verses are from our Lord." No one can grasp this fact except the people of reason.

He it is Who has revealed the Book to you; some of its verses are decisive, they are the basis of the Book, and others are allegorical; then as for those in whose hearts there is perversity they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own) interpretation. but none knows its interpretation except Allah, and those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord; and none do mind except those having understanding.

Huwa alla<u>th</u>ee anzala AAalayka alkit<u>a</u>ba minhu <u>a</u>y<u>a</u>tun mu<u>h</u>kam<u>a</u>tun hunna ommu alkit<u>a</u>bi waokharu mutash<u>a</u>bih<u>a</u>tun faamm<u>a</u> alla<u>th</u>eena fee quloobihim zayghun fayattabiAAoona m<u>a</u> tash<u>a</u>baha minhu ibtigh<u>a</u>a alfitnati wa<b>i</b>btigh<u>a</u>a taweelihi wam<u>a</u> yaAAlamu taweelahu ill<u>a</u> All<u>a</u>hu wa<b>al</b>rr<u>a</u>sikhoona fee alAAilmi yaqooloona <u>a</u>mann<u>a</u> bihi kullun min AAindi rabbin<u>a</u> wam<u>a</u> ya<u>thth</u>akkaru ill<u>a</u> oloo alalb<u>a</u>b<b>i</b>

It is He who has sent down the Book to you. Some of its verses are clear and precise in meaning, they are the basis of the Book, while others are allegorical. Those with deviation in their hearts pursue the allegorical, so as to create dissension by seeking to explain it: but no one knows its meaning except God. Those who are firmly grounded in knowledge say, "We believe in it: it is all from our Lord." But only the wise take heed.

He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.