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Tarteel AI 32

The like of whom were never created in the realm;

Like whom no one else was born in the cities.

the like of which was never created in the land,

the like of whom has never been reared in all the land? –

The like of which was not built in the cities,

The like of which were not created in the land?

The like of which was never created in the land.

the like of whom no nation was ever created in the lands of the world?

The like of which were not created in the land

The like of which was not created in the lands;

the like of which was not created among cities,

the like of which was never created in the countries?

The likes of whom had never been created in the land?

whose like has never been created in any other land.

The like of which were not created in the (other) cities;

Allatee lam yukhlaq mithluh<u>a</u> fee albil<u>a</u>d<b>i</b>

the like of which has never been created in the land,

The like of which were not produced in (all) the land?

And with Thamud who carved rocks in the valley;

And the tribe of Thamud, who hewed rocks in the valley.

and Thamood, who hollowed the rocks in the valley,

and with [the tribe of] Thamud, who hollowed out rocks in the valley? –

And With Thamud who hewed out rocks in the vale,

And (with) Thamud (people), who cut (hewed) out rocks in the valley (to make dwellings)?

And Thamood—those who carved the rocks in the valley.

And how did He deal with Thamud who hewed out rocks in the valley?

And Thamud, who hewed out rocks in the valley

And with (the tribe of) Thamud, who clove the rocks in the valley;

and [the people of] Thamud, who hollowed out the rocks in the valley,

And Thamood, who hewed out the rocks of the valley?

And [with] Thamud, who carved out the rocks in the valley?

(Also consider how He dealt with) the Thamud, who carved their houses out of the rocks in the valley.

And (with) Samood, who hewed out the rocks in the valley,

Wathamooda alla<u>th</u>eena j<u>a</u>boo a<b>l</b><u>ss</u>akhra bi<b>a</b>lw<u>a</u>d<b>i</b>

and with the Thamud, who cut out [huge] rocks in the valley,

And with the Thamud (people), who cut out (huge) rocks in the valley?-

And the mighty Pharaoh

And with Firaun, who used to crucify.

and Pharaoh, he of the tent-pegs,

and with Pharaoh of the [many] tent-poles?

And with Fir'awn, owner of the stakes -

And (with) Fir'aun (Pharaoh), who had pegs (who used to torture men by binding them to pegs)?

And Pharaoh of the Stakes.

And with Pharaoh of the tent pegs

And Fir`awn with Al-Awtad

And with Pharaoh, firm of might,

and Pharaoh, the impaler

And Pharaoh, of the pegs (impaling his victims)?

And [with] Pharaoh, owner of the stakes? -

(Also consider the people of) the Pharaoh who victimized people by placing them on the stake,

And (with) Firon, the lord of hosts,

WafirAAawna <u>th</u>ee alawt<u>a</u>d<b>i</b>

and with Pharaoh of the stakes?

And with Pharaoh, lord of stakes?

Who terrorised the region,

Those who rebelled in the cities,

who all were insolent in the land

[It was they] who transgressed all bounds of equity all over their lands,

Who all waxed exorbitant in the cities,

Who did transgress beyond bounds in the lands (in the disobedience of Allah).

Those who committed excesses in the lands.

who transgressed in the countries of the world

Who did transgress beyond bounds in the lands.

Who (all) were rebellious (to Allah) in these lands,

—those who rebelled [against Allah] in their cities

They were tyrants in the land

[All of] whom oppressed within the lands

led rebellious lives,

Who committed inordinacy in the cities,

Alla<u>th</u>eena <u>t</u>aghaw fee albil<u>a</u>d<b>i</b>

All of them committed excesses in their lands,

(All) these transgressed beyond bounds in the lands,

And multiplied corruption.

And who then spread a lot of turmoil in them.

and worked much corruption therein?

and brought about great corruption therein:

And multiplied therein corruption.

And made therein much mischief.

And spread much corruption therein.

spreading in them much corruption?

And made therein much mischief.

And multiplied iniquity therein?

and caused much corruption in them,

and exceeded in corruption therein.

And increased therein the corruption.

and spread much corruption in the land.

So they made great mischief therein?

Faaktharoo feeh<u>a</u> alfas<u>a</u>d<b>a</b>

and caused much corruption in them:

And heaped therein mischief (on mischief).

So your Lord poured a scourge of punishment over them.

Therefore your Lord struck them hard with the means of punishment.

Thy Lord unloosed on them a scourge of chastisement;

and therefore thy Sustainer let loose upon them a scourge of suffering:

Wherefore thy Lord poured on them the scourge of His torment.

So your Lord poured on them different kinds of severe torment.

So your Lord poured down upon them a scourge of punishment.

Then their Lord unloosed upon them the lash of chastisement.

So, your Lord poured on them different kinds of severe torment.

Therefore thy Lord poured on them the disaster of His punishment.

so your Lord poured on them lashes of punishment.

(Therefore) your Lord let loose upon them a scourge of punishment;

So your Lord poured upon them a scourge of punishment.

Thus, your Lord afflicted them with torment;

Therefore your Lord let down upon them a portion of the chastisement.

Fa<u>s</u>abba AAalayhim rabbuka saw<u>t</u>a AAa<u>tha</u>b<b>in</b>

so your Lord unleashed on them the scourge of punishment:

Therefore did thy Lord pour on them a scourge of diverse chastisements:

Your Lord is certainly in wait.

Indeed nothing is hidden from the sight of your Lord.

surely thy Lord is ever on the watch.

for, verily, thy Sustainer is ever on the watch!

Verily thy Lord is in an ambuscade,

Verily, your Lord is Ever Watchful (over them).

Your Lord is on the lookout.

Truly your Lord is ever watchful.

Verily, your Lord is Ever Watchful.

Lo! thy Lord is ever watchful.

Indeed your Lord is in ambush.

indeed, your Lord is ever watchful.

Indeed, your Lord is in observation.

your Lord keeps an eye on (all evil-doing people).

Most surely your Lord is watching.

Inna rabbaka labi<b>a</b>lmir<u>sa</u>d<b>i</b>

for, indeed, your Sustainer is ever on the watch!

For thy Lord is (as a Guardian) on a watch-tower.

As for man, whenever his Lord tries him and then is gracious and provides good things for him, he says: "My Lord has been gracious to me."

So man, whenever his Lord tests him by giving him honour and favours – thereupon he says, “My Lord has honoured me.”

As for man, whenever his Lord tries him, and honours him, and blesses him, then he says, 'My Lord has honoured me.'

BUT AS FOR man, whenever his Sustainer tries him by His generosity and by letting him enjoy a life of ease, he says, "My Sustainer has been [justly] generous towards me";

As for man - when his Lord proveth him and so honoureth him and is bounteous Unto him, then he saith: 'my Lord hath honoured me,

As for man, when his Lord tries him by giving him honour and gifts, then he says (puffed up): "My Lord has honoured me."

As for man, whenever his Lord tests him, and honors him, and prospers him, he says, “My Lord has honored me.”

As for man, when his Lord tests him by exalting him and bestowing His bounties upon him, he says: “My Lord has exalted me.”

As for man, when his Lord tries him by giving him honor and bounties, then he says: "My Lord has honored me."

As for man, whenever his Lord trieth him by honouring him, and is gracious unto him, he saith: My Lord honoureth me.

As for man, whenever his Lord tests him, and grants him honour, and blesses him, he says, ‘My Lord has honoured me.’

As for man, when his Lord tests him by honoring him and favoring him, he says: 'My Lord, has honored me'

And as for man, when his Lord tries him and [thus] is generous to him and favors him, he says, "My Lord has honored me."

As for the human being, when his Lord tests him, honors him, and grants him bounty, he says, "God has honored me".

And as for man, when his Lord tries him, then treats him with honor and makes him lead an easy life, he says: My Lord honors me.

Faamm<u>a</u> alins<u>a</u>nu i<u>tha</u> m<u>a</u> ibtal<u>a</u>hu rabbuhu faakramahu wanaAAAAamahu fayaqoolu rabbee akraman<b>i</b>

As for man, when his Lord tests him, through honour and blessings, he says, "My Lord has honoured me,"

Now, as for man, when his Lord trieth him, giving him honour and gifts, then saith he, (puffed up), "My Lord hath honoured me."

But when He tries him by restraining his means, he says: "My Lord despises me."

And if He tests him and restricts his livelihood – thereupon he says, “My Lord has degraded me!”

But when he tries him and stints for him his provision, then he says, 'My Lord has despised me.'

whereas, whenever He tries him by straitening his means of livelihood, he says, "My Sustainer has disgraced me!"

And when He proveth him, and so stinteth Unto him his provision, he saith: 'my Lord hath despised me.

But when He tries him, by straitening his means of life, he says: "My Lord has humiliated me!"

But whenever He tests him, and restricts his livelihood for him, he says, “My Lord has insulted me.”

But when He tests him by straitening his sustenance, he says: “My Lord has humiliated me.”

But when He tries him by straitening his means of life, he says: "My Lord has humiliated me!"

But whenever He trieth him by straitening his means of life, he saith: My Lord despiseth me.

But when He tests him and tightens for him his provision, he says, ‘My Lord has humiliated me.’

But when He tests him by restricting his provision, he says: 'My Lord has humiliated me'

But when He tries him and restricts his provision, he says, "My Lord has humiliated me."

However, when his Lord tests him by a measured amount of sustenance, he says, "God has disgraced me".

But when He tries him (differently), then straitens to him his means of subsistence, he says: My Lord has disgraced me.

Waamm<u>a</u> i<u>tha</u> m<u>a</u> ibtal<u>a</u>hu faqadara AAalayhi rizqahu fayaqoolu rabbee ah<u>a</u>nan<b>i</b>

but when He tests him by straitening his means of livelihood, he says, "My Lord has disgraced me."

But when He trieth him, restricting his subsistence for him, then saith he (in despair), "My Lord hath humiliated me!"

No. In fact you are not generous to the orphans,

Not at all – but rather you do not honour the orphan.

No indeed; but you honour not the orphan,

But nay, nay, [O men, consider all that you do and fail to do:] you are not generous towards the orphan,

By no means! But ye honour not the orphan,

Nay! But you treat not the orphans with kindness and generosity (i.e. you neither treat them well, nor give them their exact right of inheritance)!

Not at all. But you do not honor the orphan.

But no; you do not treat the orphan honourably,

But no! But you treat not the orphans with kindness and generosity!

Nay, but ye (for your part) honour not the orphan

No indeed! No, you do not honour the orphan,

No! But you show no good to the orphan,

No! But you do not honor the orphan

(Since wealth does not necessarily guarantee everlasting happiness) then why do you not show kindness to the orphans,

Nay! but you do not honor the orphan,

Kall<u>a</u> bal l<u>a</u> tukrimoona alyateem<b>a</b>

No indeed, but you show no kindness to the orphan,

Nay, nay! but ye honour not the orphans!

Nor do you urge one another to feed the poor,

And do not urge one another to feed the needy.

and you urge not the feeding of the needy,

and you do not urge one another to feed the needy,

Nor urge upon each other the feeding of the poor,

And urge not on the feeding of AlMiskin (the poor)!

And you do not urge the feeding of the poor.

and do not urge one another to feed the poor,

And urge not one another on the feeding of the Miskin!

And urge not on the feeding of the poor.

and do not urge the feeding of the needy.

nor do you urge one another to feed the needy.

And you do not encourage one another to feed the poor.

or urge one another to feed the destitute?

Nor do you urge one another to feed the poor,

Wal<u>a</u> ta<u>hadd</u>oona AAal<u>a</u> <u>t</u>aAA<u>a</u>mi almiskeen<b>i</b>

nor do you urge one another to feed the poor,

Nor do ye encourage one another to feed the poor!-

And you devour (others') inheritance greedily,

And you readily devour the inheritance with greed.

and you devour the inheritance greedily,

and you devour the inheritance [of others] with devouring greed,

And devour the inheritance devouring greedily,

And you devour inheritance all with greed,

And you devour inheritance with all greed.

and greedily devour the entire inheritance,

And you devour the Turath -- devouring with greed.

And ye devour heritages with devouring greed.

You eat the inheritance rapaciously,

and you devour the inheritance with greed,

And you consume inheritance, devouring [it] altogether,

Why do you take away the inheritance of others indiscriminately

And you eat away the heritage, devouring (everything) indiscriminately,

Watakuloona a<b>l</b>ttur<u>a</u>tha aklan lamm<u>a</u><b>n</b>

and you greedily devour the inheritance of the weak,

And ye devour inheritance - all with greed,

And love wealth with all your heart.

And you harbour intense love for wealth.

and you love wealth with an ardent love

and you love wealth with boundless love!

And ye love riches with exceeding love.

And you love wealth with much love!

And you love wealth with immense love.

and love the riches, loving them ardently.

And you love wealth with love Jamma.

And love wealth with abounding love.

and love wealth with much fondness.

and you ardently love wealth.

And you love wealth with immense love.

and why do you have an excessive love of riches?

And you love wealth with exceeding love.

Watu<u>h</u>ibboona alm<u>a</u>la <u>h</u>ubban jamm<u>a</u><b>n</b>

and you have a love of wealth which can never be satisfied.

And ye love wealth with inordinate love!

Surely when We pound the earth to powder grounded, pounded to dust,

Most certainly – when the earth is smashed and blown to bits.

No indeed! When the earth is ground to powder,

Nay, but [how will you fare on Judgment Day,] when the earth is crushed with crushing upon crushing,

By no means! when the earth shall be ground with grinding, grinding,

Nay! When the earth is ground to powder,

No—when the earth is leveled, pounded, and crushed.

But no; when the earth is ground to powder,

Nay! When the earth is flatened, Dakkan Dakka.

Nay, but when the earth is ground to atoms, grinding, grinding,

No indeed! When the earth is levelled to a plain,

No! But when the earth quakes and is pounded,

No! When the earth has been leveled - pounded and crushed -

When the earth is crushed into small pieces

Nay! when the earth is made to crumble to pieces,

Kall<u>a</u> i<u>tha</u> dukkati alar<u>d</u>u dakkan dakk<u>a</u><b>n</b>

No indeed! When the earth is crushed and ground to dust,

Nay! When the earth is pounded to powder,

And comes your Lord, and angels row on row,

And when the command of your Lord comes – and the angels row by row,

and thy Lord comes, and the angels rank on rank,

and [the majesty of] thy Sustainer stands revealed, as well as [the true nature of] the angels; rank upon rank?

And thy Lord shall come and the angels, rank on rank.

And your Lord comes with the angels in rows,

And your Lord comes, with the angels, row after row.

and when your Lord appears with rows upon rows of angels,

And your Lord comes with the angels in rows.

And thy Lord shall come with angels, rank on rank,

and your Lord [’s edict] arrives with the angels in ranks,

and your Lord comes with the angels, rank upon rank,

And your Lord has come and the angels, rank upon rank,

and (when you find yourself) in the presence of your Lord and the rows and rows of angels, your greed for riches will certainly be of no avail to you.

And your Lord comes and (also) the angels in ranks,

Waj<u>a</u>a rabbuka wa<b>a</b>lmalaku <u>s</u>affan <u>s</u>aff<u>a</u><b>n</b>

when your Lord comes down with the angels, rank upon rank,

And thy Lord cometh, and His angels, rank upon rank,

And Hell is brought near, that day will man remember, but of what avail will then remembering be?

And when hell is brought that day – on that day will man reflect, but where is the time now to think?

and Gehenna is brought out, upon that day man will remember; and how shall the Reminder be for him?

And on that Day hell will be brought [within sight]; on that Day man will remember [all that he did and failed to do]: but what will that remembrance avail him?

And the Hell on that Day shall be brought nigh. On that Day man shall remember, but how will remembrance avail him?

And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance (then) avail him?

And on that Day, Hell is brought forward. On that Day, man will remember, but how will remembrance avail him?

and when Hell is brought near that Day. On that Day will man understand, but of what avail will that understanding be?

And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance avail him

And hell is brought near that day; on that day man will remember, but how will the remembrance (then avail him)?

the day when hell is brought [near], man will take admonition on that day, but what will that admonition avail him?

and Gehenna (Hell) is brought near on that Day the human will remember, and how shall the Reminder be for him?

And brought [within view], that Day, is Hell - that Day, man will remember, but what good to him will be the remembrance?

On that day, hell will be brought closer and the human being will come to his senses, but this will be of no avail to him.

And hell is made to appear on that day. On that day shall man be mindful, and what shall being mindful (then) avail him?

Wajeea yawmai<u>th</u>in bijahannama yawmai<u>th</u>in yata<u>th</u>akkaru alins<u>a</u>nu waann<u>a</u> lahu a<b>l</b><u>thth</u>ikr<u>a</u>

and Hell is made to appear on that Day, then man will be mindful, but what will being mindful then avail him?

And Hell, that Day, is brought (face to face),- on that Day will man remember, but how will that remembrance profit him?

He will say: "Alas the woe! Would that I had sent ahead something in my life."

He will say, “Alas – if only I had sent some good deeds ahead, during my lifetime!”

He shall say, 'O would that I had forwarded for my life!'

He will say, "Oh, would that I had. provided beforehand for my life [to come]!"

He will say. 'would that I had sent before for this life of mine!

He will say: "Alas! Would that I had sent forth (good deeds) for (this) my life!"

He will say, “If only I had forwarded for my life.”

He will say: “Would that I had sent ahead what would be of avail for this life of mine!”

He will say: "Alas! Would that I had sent forth for my life!"

He will say: Ah, would that I had sent before me (some provision) for my life!

He will say, ‘Alas, had I sent ahead for my life [in the Hereafter]!’

He will say: 'Would that I had forwarded (good works) for my life!'

He will say, "Oh, I wish I had sent ahead [some good] for my life."

He will say, "Would that I had done some good deeds for this life".

He shall say: O! would that I had sent before for (this) my life!

Yaqoolu y<u>a</u> laytanee qaddamtu li<u>h</u>ay<u>a</u>tee

He will say, "Oh, would that I had provided beforehand for my life!"

He will say: "Ah! Would that I had sent forth (good deeds) for (this) my (Future) Life!"

None can punish as He will punish on that day,

So on that day, no one punishes like He does!

Upon that day none shall chastise as He chastises,

For, none can make suffer as He will make suffer [the sinners] on that Day,

Wherefore on that Day none shall torment with His torment.

So on that Day, none will punish as He will punish.

On that Day, none will punish as He punishes.

Then on that Day Allah will chastise as none other can chastise;

So on that Day none will punish as He will punish.

None punisheth as He will punish on that day!

On that day none shall punish as He punishes,

But on that Day none will punish as He (Allah) will punish,

So on that Day, none will punish [as severely] as His punishment,

On that day the punishment of God and His detention will be unparalleled.

But on that day shall no one chastise with (anything like) His chastisement,

Fayawmai<u>th</u>in l<u>a</u> yuAAa<u>thth</u>ibu AAa<u>tha</u>bahu a<u>h</u>ad<b>un</b>

On that Day no one will punish as He punishes,

For, that Day, His Chastisement will be such as none (else) can inflict,

And none can bind as He will bind.

And no one binds like He does!

none shall bind as He binds.

and none can bind with bonds like His.

Nor shall any bind with His bond.

And none will bind as He will bind.

And none will shackle as He shackles.

and Allah will bind as none other can bind.

And none will bind as He will bind.

None bindeth as He then will bind.

and none shall bind as He binds.

nor will any bind as He binds.

And none will bind [as severely] as His binding [of the evildoers].

And His bonds will be such as none other can bind.

And no one shall bind with (anything like) His binding.

Wal<u>a</u> yoothiqu wath<u>a</u>qahu a<u>h</u>ad<b>un</b>

and none can bind with bonds like His!

And His bonds will be such as none (other) can bind.

O you tranquil soul,

O the contented soul!

'O soul at peace,

[But unto the righteous God will say,] "O thou human being that hast attained to inner peace!

O thou peaceful soul!

(It will be said to the pious): "O (you) the one in (complete) rest and satisfaction!

But as for you, O tranquil soul.

(On the other hand it will be said): “O serene soul!

"O tranquil soul!"

But ah! thou soul at peace!

‘O soul at peace!

O satisfied soul,

[To the righteous it will be said], "O reassured soul,

Serene soul,

O soul that art at rest!

Y<u>a</u> ayyatuh<u>a</u> a<b>l</b>nnafsu almu<u>t</u>mainna<b>tu</b>

[But to the righteous, God will say], "O soul at peace,

(To the righteous soul will be said:) "O (thou) soul, in (complete) rest and satisfaction!

Return to your Lord, well-pleased and well-pleasing Him.

Return towards your Lord – you being pleased with Him, and He pleased with you!

return unto thy Lord, well-pleased, well-pleasing!

Return thou unto thy Sustainer, well-pleased [and] pleasing [Him]:

Return Unto thine Lord well pleased and well-pleasing.

"Come back to your Lord, Well-pleased (yourself) and well-pleasing unto Him!

Return to your Lord, pleased and accepted.

Return to your Lord well-pleased (with your blissful destination), well-pleasing (to your Lord).

"Come back to your Lord, -- well-pleased and well-pleasing!"

Return unto thy Lord, content in His good pleasure!

Return to your Lord, pleased and pleasing!

return to your Lord wellpleased, wellpleasing.

Return to your Lord, well-pleased and pleasing [to Him],

return to your Lord well pleased with him and He will be pleased with you.

Return to your Lord, well-pleased (with him), well-pleasing (Him),

IrjiAAee il<u>a</u> rabbiki r<u>ad</u>iyatan mar<u>d</u>iyya<b>tan</b>

return to your Lord, well-pleased, well-pleasing.

"Come back thou to thy Lord,- well pleased (thyself), and well-pleasing unto Him!

"Enter then among My votaries,

Then enter the ranks of My chosen bondmen!

Enter thou among My servants!

enter, then, together with My [other true] servants –

Enter thou among My righteous bondmen!

"Enter you, then, among My honoured slaves,

Enter among My servants.

So enter among My (righteous) servants

"Enter then among My servants,"

Enter thou among My bondmen!

Then enter among My servants,

Join My worshipers and

And enter among My [righteous] servants

Enter among My servants

So enter among My servants,

Fa<b>o</b>dkhulee fee AAib<u>a</u>dee

Join My servants.

"Enter thou, then, among My devotees!

Enter then My garden."

And come into My Paradise!

Enter thou My Paradise!'

yea, enter thou My paradise!"

And enter thou My Garden.

"And enter you My Paradise!"

Enter My Paradise.

and enter My Paradise.”

"And enter My Paradise!"

Enter thou My Garden!

and enter My paradise!’

enter My Paradise!

And enter My Paradise."

into My Paradise.

And enter into My garden.

Wa<b>o</b>dkhulee jannatee

Enter My Paradise."

"Yea, enter thou My Heaven!

I CALL THIS earth to witness --

I swear by this city (Mecca) –

No! I swear by this land,

NAY! I call to witness this land –

I swear by yonder city

I swear by this city (Makkah);

I swear by this land.

Nay! I swear by this city

Nay! I swear by this city;

Nay, I swear by this city -

I swear by this town,

No, I swear by this country (Mecca),

I swear by this city, Makkah -

I do not (need to) swear by this town (Mecca)

Nay! I swear by this city.

L<u>a</u> oqsimu bih<u>atha</u> albalad<b>i</b>

I swear by this city --

I do call to witness this City;-

And you are free to live upon it, --

For you (O dear Prophet Mohammed – peace and blessings be upon him) are in this city.

and thou art a lodger in this land;

this land in which thou art free to dwell -

And thou shalt be allowed in yonder city -

And you are free (from sin, to punish the enemies of Islam on the Day of the conquest) in this city (Makkah).

And you are a resident of this land.

– this city wherein you have been rendered violable–

And you are free in this city.

And thou art an indweller of this city -

as you reside in this town;

and you are a lodger in this country.

And you, [O Muhammad], are free of restriction in this city -

in which you are now living

And you shall be made free from obligation in this city--

Waanta <u>h</u>illun bih<u>atha</u> albalad<b>i</b>

and you are dwelling in this city --

And thou art a freeman of this City;-

And the parent and the offspring,

And by oath of your forefather Ibrahim, and by you – his illustrious son!

by the begetter, and that he begot,

and [I call to witness] parent and offspring:

And by the begetter and that which he begat,

And by the begetter (i.e. Adam) and that which he begot (i.e. his progeny);

And by a father and what he fathered.

and I swear by the parent and his offspring:

And by the begetter and that which he begot.

And the begetter and that which he begat,

[and] by the father and him whom he begot:

And by the giver of birth, and whom he fathered,

And [by] the father and that which was born [of him],

or by the great father and his wonderful son (Abraham and Ishmael)

And the begetter and whom he begot.

Waw<u>a</u>lidin wam<u>a</u> walad<b>a</b>

and by parent and offspring,

And (the mystic ties of) parent and child;-

That We created man in toil and trouble.

We have indeed created man surrounded by hardships.

indeed, We created man in trouble.

Verily, We have created man into [a life of] pain, toil and trial.

Assuredly We have created man in trouble.

Verily, We have created man in toil.

We created man in distress.

Verily We have created man into toil and hardship.

Verily, We have created man in Kabad.

We verily have created man in an atmosphere:

certainly We created man in travail.

We created the human in fatigue.

We have certainly created man into hardship.

that We have created the human being to face a great deal of hardship.

Certainly We have created man to be in distress.

Laqad khalaqn<u>a</u> alins<u>a</u>na fee kabad<b>in</b>

that We have created man into a life of toil and trial.

Verily We have created man into toil and struggle.

Does he think that no one has power over him?

Does man think that no one will ever have power over him?

What, does he think none has power over him,

Does he, then, think that no one has power over him?

Deemest he that none will overpower him?

Thinks he that none can overcome him?

Does he think that no one has power over him?

Does he think that no one can overpower him?

Does he think that none can overcome him

Thinketh he that none hath power over him?

Does he suppose that no one will ever have power over him?

Does he think that none has power over him!

Does he think that never will anyone overcome him?

Does He think that no one will ever have control over him?

Does he think that no one has power over him?

Aya<u>h</u>sabu an lan yaqdira AAalayhi a<u>h</u>ad<b>un</b>

Does he think then that no one has power over him?

Thinketh he, that none hath power over him?

He says: "I have wasted a great deal of wealth."

He says, “I destroyed vast wealth.”

saying, 'I have consumed wealth abundant'?

He boasts, "I have spent wealth abundant!"

He saith: 'I have wasted riches plenteous.

He says (boastfully): "I have wasted wealth in abundance!"

He says, “I have used up so much money.”

He says: “I have squandered enormous wealth.”

He says: "I have wasted wealth in abundance!"

And he saith: I have destroyed vast wealth:

He says, ‘I have squandered immense wealth.’

He will say: 'I have destroyed a vast wealth'

He says, "I have spent wealth in abundance."

(He boasts and shows off) saying, "I have spent a great deal of money (for the cause of God)".

He shall say: I have wasted much wealth.

Yaqoolu ahlaktu m<u>a</u>lan lubad<u>a</u><b>n</b>

He says, "I have spent enormous wealth."

He may say (boastfully); Wealth have I squandered in abundance!

Does he think that no one sees him?

Does man think that no one saw him?

What, does he think none has seen him?

Does he, then, think that no one sees him?

Deemest he that none beholdeth him?

Thinks he that none sees him?

Does he think that no one sees him?

Does he believe that none has seen him?

Does he think that none sees him

Thinketh he that none beholdeth him?

Does he suppose that no one sees him?

Does he think that none has observed him?

Does he think that no one has seen him?

Does he think that no one has seen him?

Does he think that no one sees him?

Aya<u>h</u>sabu an lam yarahu a<u>h</u>ad<b>un</b>

Does he then think that no one sees him?

Thinketh he that none beholdeth him?

Did We not give him two eyes,

Did We not make two eyes for him?

Have We not appointed to him two eyes,

Have We not given him two eyes,

Have We not, made for him two eyes

Have We not made for him a pair of eyes?

Did We not give him two eyes?

Did We not grant him two eyes,

Have We not made for him two eyes

Did We not assign unto him two eyes

Have We not made for him two eyes,

Have We not given him two eyes,

Have We not made for him two eyes?

Have We not given him two eyes,

Have We not given him two eyes,

Alam najAAal lahu AAaynayn<b>i</b>

Have We not given him two eyes,

Have We not made for him a pair of eyes?-

One tongue, and two lips,

And a tongue and two lips?

and a tongue, and two lips,

and a tongue, and a pair of lips,

And a tongue and two lips,

And a tongue and a pair of lips?

And a tongue, and two lips?

and a tongue and two lips?

And a tongue and two lips

And a tongue and two lips,

a tongue, and two lips,

a tongue, and two lips,

And a tongue and two lips?

a tongue, and two lips?

And a tongue and two lips,

Walis<u>a</u>nan washafatayn<b>i</b>

and a tongue, and a pair of lips,

And a tongue, and a pair of lips?-

And showed him two highways (of good and evil)?

And did We not guide him to the two elevated things?

and guided him on the two highways?

and shown him the two highways [of good and evil]?

And shown Unto him the two highways?

And shown him the two ways (good and evil)?

And We showed him the two ways?

And did We not show him the two highroads (of good and evil)?

And shown him the two ways

And guide him to the parting of the mountain ways?

and shown him the two paths [of good and evil]?

and guided him on the two paths (of good and evil)?

And have shown him the two ways?

Have We not shown him the ways of good and evil?

And pointed out to him the two conspicuous ways?

Wahadayn<u>a</u>hu a<b>l</b>nnajdayn<b>i</b>

and shown him the two paths?

And shown him the two highways?

But he could not scale the steep ascent.

So he did not quickly enter the steep valley.

Yet he has not assaulted the steep;

But he would not try to ascend the steep uphill road...

Yet he attempteth not the steep,

But he has made no effort to pass on the path that is steep.

But he did not brave the ascent.

But he did not venture to scale the difficult steep.

But he has not attempted to pass on the path that is steep.

But he hath not attempted the Ascent -

Yet he has not embarked upon the uphill task.

Yet he has not scaled the height.

But he has not broken through the difficult pass.

Yet, he has not entered into Aqaba

But he would not attempt the uphill road,

Fal<u>a</u> iqta<u>h</u>ama alAAaqaba<b>ta</b>

But he has not attempted the ascent.

But he hath made no haste on the path that is steep.

How will you comprehend what the Steep ascent is? --

And what have you understood, what the valley is!

and what shall teach thee what is the steep?

And what could make thee conceive what it is, that steep uphill road?

And what shall make thee understand that which the steep is?

And what will make you know the path that is steep?

And what will explain to you what the ascent is?

And what do you know what that difficult steep is?

And what will make you know the path that is steep

Ah, what will convey unto thee what the Ascent is! -

And what will show you what is the uphill task?

What could let you know what the height is!

And what can make you know what is [breaking through] the difficult pass?

Would that you knew what Aqaba is!

And what will make you comprehend what the uphill road is?

Wam<u>a</u> adr<u>a</u>ka m<u>a</u> alAAaqaba<b>tu</b>

What will explain to you what the ascent is?

And what will explain to thee the path that is steep?-

To free a neck (from the burden of debt or slavery),

The freeing of a slave!

The freeing of a slave,

[It is] the freeing of one's neck [from the burden of sin],

It is freeing the neck,

(It is) Freeing a neck (slave, etc.)

The freeing of a slave.

It is freeing someone's neck from slavery;

Freeing a neck

(It is) to free a slave,

[It is] the freeing of a slave,

(It is) the freeing of a slave,

It is the freeing of a slave

It is the setting free of a slave

(It is) the setting free of a slave,

Fakku raqaba<b>tin</b>

It is the freeing of a slave;

(It is:) freeing the bondman;

Or to feed in times of famine

Or the feeding on a day of hunger.

or giving food upon a day of hunger

or the feeding, upon a day of [one's own] hunger,

Or, feeding, in a day of privation,

Or giving food in a day of hunger (famine),

Or the feeding on a day of hunger.

or giving food on a day of hunger

Or giving food in a day full of Masghabah,

And to feed in the day of hunger.

or feeding, during days of [general] starvation,

the giving of food upon the day of hunger

Or feeding on a day of severe hunger

or, in a day of famine, the feeding of

Or the giving of food in a day of hunger

Aw i<u>t</u>AA<u>a</u>mun fee yawmin <u>th</u>ee masghaba<b>tin</b>

or the feeding in times of famine

Or the giving of food in a day of privation

The orphan near in relationship,

Of a related orphan,

to an orphan near of kin

of an orphan near of kin,

An orphan, of kin,

To an orphan near of kin.

An orphan near of kin.

to an orphan near of kin;

To an orphan near of kin.

An orphan near of kin,

an orphan among relatives

to an orphaned relative

An orphan of near relationship

an orphaned relative

To an orphan, having relationship,

Yateeman <u>tha</u> maqraba<b>tin</b>

of an orphaned relative

To the orphan with claims of relationship,

Or the poor in distress;

Or of a homeless needy person!

or a needy man in misery;

or of a needy [stranger] lying in the dust –

Or a poor man cleaving to the dust.

Or to a Miskin (poor) afflicted with misery.

Or a destitute in the dust.

or to a destitute lying in dust;

Or to a Miskin cleaving to dust.

Or some poor wretch in misery,

or a needy man in desolation,

or to a needy person in distress;

Or a needy person in misery

and downtrodden destitute person, (so that he would be of)

Or to the poor man lying in the dust.

Aw miskeenan <u>tha</u> matraba<b>tin</b>

or some needy person in distress,

Or to the indigent (down) in the dust.

And to be of those who believe, and urge upon one another to persevere, and urge upon each other to be kind.

And moreover to be of those who accepted faith, and who urged patience to one another and who urged graciousness to one another.

then that he become of those who believe and counsel each other to be steadfast, and counsel each other to be merciful.

and being, withal, of those who have attained to faith, and who enjoin upon one another patience in adversity, and enjoin upon one another compassion.

Then he became of those who believed and enjoined on each other steadfastness and enjoined on each other compassion.

Then he became one of those who believed, and recommended one another to perseverance and patience, and (also) recommended one another to pity and compassion.

Then he becomes of those who believe, and advise one another to patience, and advise one another to kindness.

and, then besides this, he be one of those who believed, and enjoined upon one another steadfastness and enjoined upon one another compassion.

Then he became one of those who believed and recommended one another to patience, and recommended one another to compassion.

And to be of those who believe and exhort one another to perseverance and exhort one another to pity.

while being one of those who have faith and enjoin one another to patience, and enjoin one another to compassion.

so that he becomes one of those who believe, charge each other to be patient, and charge each other to be merciful.

And then being among those who believed and advised one another to patience and advised one another to compassion.

the believers who cooperate with others in patience (steadfastness) and kindness.

Then he is of those who believe and charge one another to show patience, and charge one another to show compassion.

Thumma k<u>a</u>na mina alla<u>th</u>eena <u>a</u>manoo wataw<u>as</u>aw bi<b>al</b><u>ss</u>abri wataw<u>as</u>aw bi<b>a</b>lmar<u>h</u>ama<b>ti</b>

and to be one of those who believe and urge one another to steadfastness and compassion.

Then will he be of those who believe, and enjoin patience, (constancy, and self-restraint), and enjoin deeds of kindness and compassion.

They are the people of the right hand (and will succeed).

These are the people of the right.

Those are the Companions of the Right Hand.

Such are they that have attained to righteousness;

These are the fellows of the righthand.

They are those on the Right Hand (the dwellers of Paradise),

These are the people of happiness.

These are the People of the Right Hand.

They are those on the Right,

Their place will be on the right hand.

They are the People of the Right Hand.

Those are the Companions of the Right.

Those are the companions of the right.

These are the people of the right hand.

These are the people of the right hand.

Ol<u>a</u>ika a<u>s</u><u>ha</u>bu almaymana<b>ti</b>

Those who do so are the people of the right hand,

Such are the Companions of the Right Hand.

But those who deny Our revelations are the people of the left hand:

And those who denied Our signs, are the people of the left.

And those who disbelieve in Our signs, they are the Companions of the Left Hand;

whereas those who are bent on denying the truth of Our messages – they are such as have lost themselves in evil,

And those who disbelieve Our signs - they are the fellows of the lefthand.

But those who disbelieved in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they are those on the Left Hand (the dwellers of Hell).

But as for those who defy Our revelations—these are the people of misery.

As for those who rejected Our Signs, they are the People of the Left Hand.

But those who disbelieved in Our Ayat, they are those on the Left.

But those who disbelieve Our revelations, their place will be on the left hand.

But those who defy Our signs, they are the People of the Left Hand.

But those who disbelieve in Our verses, they are the Companions of the Left,

But they who disbelieved in Our signs - those are the companions of the left.

As for those who disbelieve in Our revelations, they are the people of the left

And (as for) those who disbelieve in our communications, they are the people of the left hand.

Wa<b>a</b>lla<u>th</u>eena kafaroo bi<u>a</u>y<u>a</u>tin<u>a</u> hum a<u>s</u><u>ha</u>bu almashama<b>ti</b>

and [as for] those who are bent on denying the truth of Our revelations, they are the people of the left hand,

But those who reject Our Signs, they are the (unhappy) Companions of the Left Hand.

The Fire will vault them over.

Upon them is a fire, in which they are imprisoned, closed and shut above them.

over them is a Fire covered down.

[with] fire closing in upon them.

Over them shall be Fire closing round.

The Fire will be shut over them (i.e. they will be enveloped by the Fire without any opening or window or outlet.

Upon them is a padlocked Fire.

Upon them shall be a Fire that will hem them in.

Upon them Fire will Mu'sadah.

Fire will be an awning over them.

A closed Fire will be [imposed] upon them.

with the Fire closed above them.

Over them will be fire closed in.

who will be engulfed in the fire.

On them is fire closed over.

AAalayhim n<u>a</u>run mu<u>s</u>ada<b>tun</b>

and the Fire will close in on them.

On them will be Fire vaulted over (all round).

I CALL TO witness the sun and his early morning splendour,

By oath of the sun and its light

By the sun and his morning brightness

CONSIDER the sun and its radiant brightness,

By the sun and his morning bright-ness,

And by the sun and its brightness;

By the sun and its radiance.

By the sun and its heat and brightness,

By the sun and Duhaha.

By the sun and his brightness,

By the sun and her forenoon splendour,

By the sun and its midmorning,

By the sun and its brightness

By the sun and its noon-time brightness,

I swear by the sun and its brilliance,

Wa<b>al</b>shshamsi wa<u>d</u>u<u>ha</u>h<u>a</u>

By the sun and its rising brightness

By the Sun and his (glorious) splendour;

And the moon as she follows in his wake,

And by oath of the moon when it follows the sun

and by the moon when she follows him,

and the moon as it reflects the sun!

By the moon, when she followeth him,

And by the moon as it follows it (the sun);

And the moon as it follows it.

and by the moon as it follows it;

By the moon as it Talaha.

And the moon when she followeth him,

by the moon when he follows her,

by the moon, which follows it,

And [by] the moon when it follows it

by the moon when it follows the sun,

And the moon when it follows the sun,

Wa<b>a</b>lqamari i<u>tha</u> tal<u>a</u>h<u>a</u>

and by the moon as it follows it,

By the Moon as she follows him;

The day when it reveals his radiance,

And by oath of the day when it reveals it

and by the day when it displays him

Consider the day as it reveals the world,

By the day when it glorifieth him.

And by the day as it shows up (the sun's) brightness;

And the day as it reveals it.

and by the day as it displays the sun's glory,

By the day as it Jallaha.

And the day when it revealeth him,

by the day when it reveals her,

by the day, when it displays it,

And [by] the day when it displays it

by the day when it brightens the earth,

And the day when it shows it,

Wa<b>al</b>nnah<u>a</u>ri i<u>tha</u> jall<u>a</u>h<u>a</u>

and by the day as it reveals its glory

By the Day as it shows up (the Sun's) glory;

The night when it covers him over,

And by oath of the night when it hides it

and by the night when it enshrouds him!

and the night as it veils it darkly!

By the night; when it envelopeth him,

And by the night as it conceals it (the sun);

And the night as it conceals it.

and by the night as it envelopes the sun;

By the night as it Yaghshaha.

And the night when it enshroudeth him,

by the night when it covers her,

by the night, when it envelops it!

And [by] the night when it covers it

by the night when it covers the earth with darkness,

And the night when it draws a veil over it,

Wa<b>a</b>llayli i<u>tha</u> yaghsh<u>a</u>h<u>a</u>

and by the night when it draws a veil over it,

By the Night as it conceals it;

The heavens and its architecture,

And by oath of the heaven and by oath of Him Who made it.

By the heaven and That which built it

Consider the sky and its wondrous make,

By the heaven and Him Who builded it,

And by the heaven and Him Who built it;

And the sky and He who built it.

and by the sky and by Him Who made it;

By the heaven and Ma Banaha.

And the heaven and Him Who built it,

by the sky and Him who built it,

By the heaven and Who built it,

And [by] the sky and He who constructed it

by the heavens and that (Power) which established them,

And the heaven and Him Who made it,

Wa<b>al</b>ssam<u>a</u>i wam<u>a</u> ban<u>a</u>h<u>a</u>

by the sky and how He built it

By the Firmament and its (wonderful) structure;

The earth and its spreading out,

And by oath of the earth and by oath of Him Who spread it.

and by the earth and That which extended it!

and the earth and all its expanse!

By the earth and Him Who spread it forth,

And by the earth and Him Who spread it,

And the earth and He who spread it.

and by the earth and by Him Who stretched it out;

By the earth and Ma Tahhaha.

And the earth and Him Who spread it,

by the earth and Him who spread it,

by the earth and Who spread it,

And [by] the earth and He who spread it

by the earth and that (Power) which spread it out

And the earth and Him Who extended it,

Wa<b>a</b>lar<u>d</u>i wam<u>a</u> <u>t</u>a<u>ha</u>h<u>a</u>

and by the earth and how He spread it,

By the Earth and its (wide) expanse:

The soul and how it was integrated

And by oath of the soul and by oath of Him Who made it proper.

By the soul, and That which shaped it

Consider the human self, and how it is formed in accordance with what it is meant to be,

By the soul and Him Who propertioned it,

And by Nafs (Adam or a person or a soul, etc.), and Him Who perfected him in proportion;

And the soul and He who proportioned it.

and by the soul and by Him Who perfectly proportioned it,

By Nafs, and Ma Sawwaha (Who apportioned it).

And a soul and Him Who perfected it

by the soul and Him who fashioned it,

by the soul and Who shaped it

And [by] the soul and He who proportioned it

and by the soul and that (Power) which designed it

And the soul and Him Who made it perfect,

Wanafsin wam<u>a</u> saww<u>a</u>h<u>a</u>

by the soul and how He formed it,

By the Soul, and the proportion and order given to it;

And given the faculty of knowing what is disruptive and what is intrinsic to it.

And inspired in it the knowledge of its sins and its piety.

and inspired it to lewdness and godfearing!

and how it is imbued with moral failings as well as with consciousness of God!

And inspired it with the wickedness thereof and the piety thereof,

Then He showed him what is wrong for him and what is right for him;

And inspired it with its wickedness and its righteousness.

and imbued it with (the consciousness of) its evil and its piety:

Then He showed it its Fujur and its Taqwa.

And inspired it (with conscience of) what is wrong for it and (what is) right for it.

and inspired it with [discernment between] its virtues and vices:

and inspired it with its sin and its piety,

And inspired it [with discernment of] its wickedness and its righteousness,

and inspired it with knowledge of evil and piety,

Then He inspired it to understand what is right and wrong for it;

Faalhamah<u>a</u> fujoorah<u>a</u> wataqw<u>a</u>h<u>a</u>

then inspired it to understand what was right and wrong for it.

And its enlightenment as to its wrong and its right;-

He who nourishes it will surely be successful,

Indeed successful is the one who made it pure.

Prosperous is he who purifies it,

To a happy state shall indeed attain he who causes this [self] to grow in purity,

Surely blissful is he who hath cleansed, it,

Indeed he succeeds who purifies his ownself (i.e. obeys and performs all that Allah ordered, by following the true Faith of Islamic Monotheism and by doing righteous good deeds).

Successful is he who purifies it.

He who purifies it will prosper,

Indeed he succeeds who purifies it.

He is indeed successful who causeth it to grow,

one who purifies it is felicitous,

prosperous is he who purified it,

He has succeeded who purifies it,

those who purify their souls will certainly have everlasting happiness

He will indeed be successful who purifies it,

Qad afla<u>h</u>a man zakk<u>a</u>h<u>a</u>

He who purifies it will indeed be successful,

Truly he succeeds that purifies it,

And he who confines it will surely come to grief.

And indeed failed is the one who covered it in sin.

and failed has he who seduces it.

and truly lost is he who buries it [in darkness].

And miserable is he who hath buried it.

And indeed he fails who corrupts his ownself (i.e. disobeys what Allah has ordered by rejecting the true Faith of Islamic Monotheism or by following polytheism, etc. or by doing every kind of evil wicked deeds).

Failing is he who corrupts it.

and he who suppresses it will be ruined.

And indeed he fails who Dassaha.

And he is indeed a failure who stunteth it.

and one who betrays it fails.

and failed is he who buried it!

And he has failed who instills it [with corruption].

and those who corrupt their souls will certainly be deprived (of happiness).

And he will indeed fail who corrupts it.

Waqad kh<u>a</u>ba man dass<u>a</u>h<u>a</u>

and he who corrupts it is sure to fail.

And he fails that corrupts it!

The Thamud denied (the truth) in their perverseness

The tribe of Thamud denied with rebellion.

Thamood cried lies in their insolence

TO [THIS] TRUTH gave the lie, in their overweening arrogance, [the tribe of] Thamud,

Thamud belied in their exorbitance.

Thamud (people) denied (their Prophet) through their transgression (by rejecting the true Faith of Islamic Monotheism, and by following polytheism, and by committing every kind of sin).

Thamood denied in its pride.

In their presumptuous insolence the Thamud called the Truth a lie

Thamud denied through their trans- gression.

(The tribe of) Thamud denied (the truth) in their rebellious pride,

The [people of] Thamud denied [Allah’s signs] out of their rebellion,

Thamood belied in their pride

Thamud denied [their prophet] by reason of their transgression,

The people of Thamud rejected (the truth) as a result of their rebelliousness

Samood gave the lie (to the truth) in their inordinacy,

Ka<u>thth</u>abat thamoodu bi<u>t</u>aghw<u>a</u>h<u>a</u>

The Thamud tribe rejected the truth because of their arrogance,

The Thamud (people) rejected (their prophet) through their inordinate wrong-doing,

When among them the great wretch arose,

When the most wicked among them stood up in defiance.

when the most wretched of them uprose,

when that most hapless wretch from among them rushed forward [to commit his evil deed],

What time the greatest wretch of them rose up.

When the most wicked man among them went forth (to kill the she-camel).

When it followed its most wicked.

when their arch-criminal rose up in rage.

When their most wicked went forth.

When the basest of them broke forth

when the most wretched of them rose up.

when the most wicked of them broke forth,

When the most wretched of them was sent forth.

when the most corrupt of them incited them (to commit evil).

When the most unfortunate of them broke forth with

I<u>th</u>i inbaAAatha ashq<u>a</u>h<u>a</u>

when the most wicked man among them rose up.

Behold, the most wicked man among them was deputed (for impiety).

And the apostle of God had to tell them: "This is God's she-camel, let her drink."

So the Noble Messenger of Allah said to them, “Stay away from the she camel of Allah, and from its turn to drink.”

then the Messenger of God said to them, 'The She-camel of God; let her drink!'

although God's apostle had told them, "It is a she-camel belonging to God, so let her drink [and do her no harm]!"

Then the apostle of Allah said Unto them: beware of the she-camel of Allah and her drink.

But the Messenger of Allah [Salih (Saleh)] said to them: "Be cautious! Fear the evil end. That is the she-camel of Allah! (Do not harm it) and bar it not from having its drink!"

The messenger of God said to them, “This is the she-camel of God, so let her drink.”

Then Allah's Messenger warned them: “Hands off the she-camel and her drink!”

But the Messenger of Allah said to them: "Be cautious! That is the she-camel of Allah! (Do not harm it) and (bar it not from having) its drink!"

And the messenger of Allah said: It is the she-camel of Allah, so let her drink!

The apostle of Allah had told them, ‘This is Allah’s she-camel, let her drink!’

the Messenger of Allah said to them: '(This is) the shecamel of Allah, let her drink'

And the messenger of Allah [Salih] said to them, "[Do not harm] the she-camel of Allah or [prevent her from] her drink."

The Messenger of God told them, "This is a she-camel, belonging to God. Do not deprive her of her share of water".

So Allah's apostle said to them (Leave alone) Allah's she-camel, and (give) her (to) drink.

Faq<u>a</u>la lahum rasoolu All<u>a</u>hi n<u>a</u>qata All<u>a</u>hi wasuqy<u>a</u>h<u>a</u>

Then the messenger of God said to them, "This is God's she-camel. Let her drink."

But the Messenger of Allah said to them: "It is a She-camel of Allah! And (bar her not from) having her drink!"

But they called him a liar and hamstrung her. So God obliterated them for their crime, and (destroyed) all of them alike.

In response they belied him, and hamstrung the she camel – so Allah put ruin over them because of their sins and flattened their dwellings.

But they cried him lies, and hamstrung her, so their Lord crushed them for their sin, and leveled them:

But they gave him the lie, and cruelly slaughtered her - whereupon their Sustainer visited them with utter destruction for this their sin, destroying them all alike:

Then they belied him, and they hamstrung her; wherefore their Lord overwhelmed them for their crime, and made it equal.

Then they denied him and they killed it. So their Lord destroyed them because of their sin, and made them equal in destruction (i.e. all grades of people, rich and poor, strong and weak, etc.)!

But they called him a liar, and hamstrung her. So their Lord crushed them for their sin, and leveled it.

But they rejected his statement as a lie and hamstrung the she-camel. For that crime their Lord rumbled down upon them, utterly razing them to the ground.

Then they denied him and they killed it. So their Lord destroyed them because of their sin, Fasawwaha!

But they denied him, and they hamstrung her, so Allah doomed them for their sin and rased (their dwellings).

But they impugned him and hamstrung her. So their Lord took them unawares by night because of their sin, and levelled it.

But they belied him, and hamstrung her. So their Lord crushed them for their sin and leveled it (their village).

But they denied him and hamstrung her. So their Lord brought down upon them destruction for their sin and made it equal [upon all of them].

However, they rejected him and slew her. So their Lord completely destroyed them and their city for their sins.

But they called him a liar and slaughtered her, therefore their Lord crushed them for their sin and levelled them (with the ground).

Faka<u>thth</u>aboohu faAAaqarooh<u>a</u> fadamdama AAalayhim rabbuhum bi<u>th</u>anbihim fasaww<u>a</u>h<u>a</u>

But they gave him the lie, and hamstrung the she-camel. So their Lord destroyed them for their crime and razed their city to the ground.

Then they rejected him (as a false prophet), and they hamstrung her. So their Lord, on account of their crime, obliterated their traces and made them equal (in destruction, high and low)!

He does not fear the consequence.

And He does not fear its coming behind (to take vengeance).

and He fears not the issue thereof.

for none [of them] had any fear of what might befall them.

And He feared not the consequence thereof

And He (Allah) feared not the consequences thereof.

And He does not fear its sequel.

He has no fear of its sequel.

And He feared not the consequences thereof.

He dreadeth not the sequel (of events).

And He does not fear its outcome.

He does not fear the result (of their destruction).

And He does not fear the consequence thereof.

God is not afraid of the result of what He had decreed.

And He fears not its consequence.

Wal<u>a</u> yakh<u>a</u>fu AAuqb<u>a</u>h<u>a</u>

He did not fear the consequences.

And for Him is no fear of its consequences.

I CALL THE night to witness when it covers over,

By oath of the night when it covers

By the night enshrouding

CONSIDER the night as it veils [the earth] in darkness,

By the night when it envelopeth,

By the night as it envelops;

By the night as it covers.

By the night when it enshrouds,

By the night as it envelops.

By the night enshrouding

By the night when it envelops,

By the night, when it envelops,

By the night when it covers

By the night when it covers the day,

I swear by the night when it draws a veil,

Wa<b>a</b>llayli i<u>tha</u> yaghsh<u>a</u>

By the night as it veils [the earth] in darkness,

By the Night as it conceals (the light);

And the day when it shines in all its glory,

And by oath of the day when it shines

and the day in splendour

and the day as it rises bright!

By the day when it appeareth in glory,

And by the day as it appears in brightness;

And the day as it reveals.

and by the day when it breaks in its glory,

By the day as it appears.

And the day resplendent

by the day when it brightens,

and by the day when it unveils.

And [by] the day when it appears

by the day when it appears radiant,

And the day when it shines in brightness,

Wa<b>al</b>nnah<u>a</u>ri i<u>tha</u> tajall<u>a</u>

and by the day as it appears radiantly,

By the Day as it appears in glory;

And Him who created the male and female,

And by oath of the One Who created the male and the female.

and That which created the male and the female,

Consider the creation of the male and the female!

By Him Who hath created the male and the female,

And by Him Who created male and female;

And He who created the male and the female.

and by Him Who created the male and the female:

By Him Who created male and female.

And Him Who hath created male and female,

by Him who created the male and the female:

And by Who created the male and female,

And [by] He who created the male and female,

and by that (Power) which created the male and female,

And the creating of the male and the female,

Wam<u>a</u> khalaqa a<b>l</b><u>thth</u>akara wa<b>a</b>lonth<u>a</u>

and by the creation of the male and the female.

By (the mystery of) the creation of male and female;-

That your endeavour is for different ends.

Indeed your efforts differ.

surely your striving is to diverse ends.

Verily, [O men,] you aim at most divergent ends!

Verily your endeavour is diverse.

Certainly, your efforts and deeds are diverse (different in aims and purposes);

Your endeavors are indeed diverse.

surely your strivings are divergent.

Certainly, your efforts and deeds are diverse.

Lo! your effort is dispersed (toward divers ends).

your endeavours are indeed diverse.

your striving is indeed to different ends!

Indeed, your efforts are diverse.

you strive in various ways.

Your striving is most surely (directed to) various (ends).

Inna saAAyakum lashatt<u>a</u>

O men, you truly strive towards the most diverse ends!

Verily, (the ends) ye strive for are diverse.

Yet he who gives to others and has fear,

So for one who gave and practised piety

As for him who gives and is godfearing

Thus, as for him who gives [to others] and is conscious of God,

Then as for him who giveths and feareth Him.

As for him who gives (in charity) and keeps his duty to Allah and fears Him,

As for him who gives and is righteous.

As for him who gave out his wealth (for Allah's sake) and abstained (from disobeying Him),

As for him who gives and has Taqwa,

As for him who giveth and is dutiful (toward Allah)

As for him who gives and is Godwary

For him that gives and fears (Allah)

As for he who gives and fears Allah

We shall facilitate the path to bliss

Then as for him who gives away and guards (against evil),

Faamm<u>a</u> man aAA<u>ta</u> wa<b>i</b>ttaq<u>a</u>

As for one who gives [to others] and fears [God],

So he who gives (in charity) and fears (Allah),

And affirms goodness,

And believed the best matter to be true

and confirms the reward most fair,

and believes in the truth of the ultimate good

And testifieth to the Good,

And believes in Al-Husna.

And confirms goodness.

and affirmed the Truth of goodness:

And believes in Al-Husna.

And believeth in goodness;

and confirms the best promise,

and believes in the finest,

And believes in the best [reward],

for those who spend for the cause of God,

And accepts the best,

Wa<u>s</u>addaqa bi<b>a</b>l<u>h</u>usn<u>a</u>

and believes in the truth of what is right,

And (in all sincerity) testifies to the best,-

We shall ease the way of fortune for him.

So We will very soon provide him ease.

We shall surely ease him to the Easing.

for him shall We make easy the path towards [ultimate] ease.

Unto him therefore We shall indeed make easy the path to ease.

We will make smooth for him the path of ease (goodness).

We will ease his way towards ease.

We shall facilitate for him the Way to Bliss.

We will make smooth for him the path of ease.

Surely We will ease his way unto the state of ease.

We will surely ease him toward facility.

We shall surely ease him to the Path of Easing;

We will ease him toward ease.

observe piety, and believe in receiving rewards from God.

We will facilitate for him the easy end.

Fasanuyassiruhu lilyusr<u>a</u>

We will pave his way to ease.

We will indeed make smooth for him the path to Bliss.

But he who does not give and is unconcerned,

And for him who hoarded wealth and remained carefree,

But as for him who is a miser, and self-sufficient,

But as for him who is niggardly, and thinks that he is self-sufficient,

And as for him who stinteth and is heedless,

But he who is greedy miser and thinks himself self-sufficient.

But as for him who is stingy and complacent.

As for him who was a miser and behaved with aversion (to Allah),

But he who is greedy and thinks himself self-sufficient,

But as for him who hoardeth and deemeth himself independent,

But as for him, who is stingy and self-complacent,

but for him that is a miser, and sufficed,

But as for he who withholds and considers himself free of need

But for those who are niggardly, horde their wealth,

And as for him who is niggardly and considers himself free from need (of Allah),

Waamm<u>a</u> man bakhila wa<b>i</b>staghn<u>a</u>

But as for one who is miserly and unheeding,

But he who is a greedy miser and thinks himself self-sufficient,

And rejects goodness,

And denied the best matter,

and cries lies to the reward most fair,

and calls the ultimate good a lie –

And who belieth the Good,

And gives the lie to Al-Husna (see Verse No: 6 footnote);

And denies goodness.

and denied the Truth of goodness:

And denies Al-Husna.

And disbelieveth in goodness;

and denies the best promise,

and he belied the finest

And denies the best [reward],

and have no faith in receiving any reward (from God).

And rejects the best,

Waka<u>thth</u>aba bi<b>a</b>l<u>h</u>usn<u>a</u>

and rejects what is right,

And gives the lie to the best,-

For him We shall ease the way of adversity,

So We will very soon provide him hardship.

We shall surely ease him to the Hardship;

for him shall We make easy the path towards hardship:

Unto him therefore We shall Indeed make easy the path to hardship.

We will make smooth for him the path for evil;

We will ease his way towards difficulty.

We shall facilitate for him the way to Hardship,

We will make smooth for him the path to evil.

Surely We will ease his way unto adversity.

We will surely ease him toward hardship.

We shall surely ease for him the Path of Hardship (the Fire).

We will ease him toward difficulty.

We shall facilitate the path to affliction

We will facilitate for him the difficult end.

Fasanuyassiruhu lilAAusr<u>a</u>

We shall pave his way to hardship,

We will indeed make smooth for him the path to Misery;

And his riches will not avail him when he falls headlong (into the Abyss).

His wealth will not avail him when he falls into ruin.

his wealth shall not avail him when he perishes.

and what will his wealth avail him when he goes down [to his grave]?

And his substance will avail him not when he perisheth.

And what will his wealth benefit him when he goes down (in destruction).

And his money will not avail him when he plummets.

and his wealth shall be of no avail to him when he perishes.

And what will his wealth avail him when he goes down (in destruction)

His riches will not save him when he perisheth.

His wealth will not avail him when he perishes.

When he falls (into Hell), his wealth will not help him.

And what will his wealth avail him when he falls?

and their wealth will be of no benefit to them when they face destruction.

And his wealth will not avail him when he perishes.

Wam<u>a</u> yughnee AAanhu m<u>a</u>luhu i<u>tha</u> taradd<u>a</u>

nor will his wealth profit him when he falls [into the pit].

Nor will his wealth profit him when he falls headlong (into the Pit).

It is indeed for Us to show the way,

Indeed guiding is upon Us.

Surely upon Us rests the guidance,

BEHOLD, it is indeed for Us to grace [you] with guidance;

Verify on us is the guidance

Truly! Ours it is (to give) guidance,

It is upon Us to guide.

Surely it is for Us to show the Right Way,

Truly, on Us is (to give) guidance.

Lo! Ours it is (to give) the guidance

Indeed guidance rests with Us,

Indeed, Guidance is Ours,

Indeed, [incumbent] upon Us is guidance.

Surely, in Our hands is guidance,

Surely Ours is it to show the way,

Inna AAalayn<u>a</u> lalhud<u>a</u>

Surely, it is for Us to provide guidance --

Verily We take upon Ourselves to guide,

And to Us belong the End and the Beginning.

And indeed the Hereafter and this world both belong to Us.

and to Us belong the Last and the First.

and, behold, Ours is [the dominion over] the life to come as well as [over] this earlier part [of your life]:

And verify Ours is both the Hereafter and the life present.

And truly, unto Us (belong) the last (Hereafter) and the first (this world).

And to Us belong the Last and the First.

and to Us belong the Next Life and the present.

And truly, unto Us (belong) the last (Hereafter) and the first (this world).

And lo! unto Us belong the latter portion and the former.

and to Us belong the world and the Hereafter.

and to Us belong the Last and the First.

And indeed, to Us belongs the Hereafter and the first [life].

and to Us belong the hereafter and the worldly life.

And most surely Ours is the hereafter and the former.

Wainna lan<u>a</u> lal<u>a</u>khirata wa<b>a</b>lool<u>a</u>

and to Us belongs the Hereafter as well as the present world --

And verily unto Us (belong) the End and the Beginning.

So, I warn you of the blazing Fire.

I therefore warn you of the fire that is ablaze.

Now I have warned you of a Fire that flames,

and so I warn you of the raging fire -

Wherefore have warned you of Fire flaming,

Therefore I have warned you of a Fire blazing fiercely (Hell);

I have warned you of a Fierce Blaze.

I have now warned you of a Blazing Fire,

Therefore I have warned you of a Fire Talazza.

Therefor have I warned you of the flaming Fire

So I warn you of a blazing fire,

I have now warned you of the Blazing Fire,

So I have warned you of a Fire which is blazing.

I have warned you about the fierce blazing fire

Therefore I warn you of the fire that flames:

Faan<u>th</u>artukum n<u>a</u>ran tala<i><u>thth</u></i><u>a</u>

I have warned you then about a raging Fire:

Therefore do I warn you of a Fire blazing fiercely;

No one will burn in it but the most wretched,

None except the most wicked will enter it.

whereat none but the most wretched shall be roasted,

[the fire] which none shall have to endure but that most hapless wretch

None shall roast therein but the most wretched,

None shall enter it save the most wretched,

None will burn in it except the very wicked.

where none shall burn except the most wicked,

None shall enter it save the most wretched.

Which only the most wretched must endure,

which none shall enter except the most wretched [of persons]

in which none shall be roasted except the most wretched sinner,

None will [enter to] burn therein except the most wretched one.

in which no one will suffer forever

None shall enter it but the most unhappy,

L<u>a</u> ya<u>s</u>l<u>a</u>h<u>a</u> ill<u>a</u> alashq<u>a</u>

none shall enter it but the most wicked,

None shall reach it but those most unfortunate ones

Who denied (the truth) and turned away.

The one who denied and turned away.

even he who cried lies, and turned away;

who gives the lie to the truth and turns away [from it].

Who belieth and turneth away.

Who denies and turns away.

He who denies and turns away.

who rejected the Truth, calling it falsehood and turned his back on it.

Who denies and turns away.

He who denieth and turneth away.

—he who impugns [God’s prophets] and turns his back.

who belied and turned away,

Who had denied and turned away.

except the wicked ones who have rejected the (Truth) and have turned away from it.

Who gives the lie (to the truth) and turns (his) back.

Alla<u>th</u>ee ka<u>thth</u>aba watawall<u>a</u>

who denied [the truth], and turned away.

Who give the lie to Truth and turn their backs.

But save him who fears

He will be far away from the most pious. (The first Caliph S. Abu Bakr Siddiq)

and from which the most godfearing shall be removed,

For, distant from it shall remain he who is truly conscious of God:

And avoid it shall the most pious,

And Al-Muttaqun (the pious and righteous - see V. 2:2) will be far removed from it (Hell).

But the devout will avoid it.

But the God-fearing shall be kept away from it,

And those with Taqwa will be far removed from it.

Far removed from it will be the righteous

The Godwary [person] will be spared of that

and from which the cautious shall be distanced.

But the righteous one will avoid it -

The pious ones who spend for the cause of God

And away from it shall be kept the one who guards most (against evil),

Wasayujannabuh<u>a</u> alatq<u>a</u>

One who fears God shall be kept away from it --

But those most devoted to Allah shall be removed far from it,-

And gives of his wealth that he may grow in virtue,

Who gives his wealth in order to be pure.

even he who gives his wealth. to purify himself

he that spends his possessions [on others] so that he might grow in purity –

Who giveth away his substance that he may be cleansed,

He who spends his wealth for increase in self-purification,

He who gives his money to become pure.

the Godfearing who spends his wealth to purify himself;

He who gives of his wealth for self-purification.

Who giveth his wealth that he may grow (in goodness).

—he who gives his wealth to purify himself

He who gives his wealth to be purified,

[He] who gives [from] his wealth to purify himself

and purify themselves will be safe from this fire.

Who gives away his wealth, purifying himself

Alla<u>th</u>ee yutee m<u>a</u>lahu yatazakk<u>a</u>

one who gives his wealth to become purified,

Those who spend their wealth for increase in self-purification,

And is under no one's obligation to return his favour,

And no one has done a favour to him, for which he should be compensated.

and confers no favour on any man for recompense,

not as payment for favours received,

And who hath no favour from anyone to recompense.

And have in his mind no favour from anyone for which a reward is expected in return,

Seeking no favor in return.

not as payment for any favours that he received,

And who has (in mind) no favor from anyone to be paid back.

And none hath with him any favour for reward,

and does not expect any reward from anyone,

and confers no favor upon anyone for recompense

And not [giving] for anyone who has [done him] a favor to be rewarded

They do not expect any reward

And no one has with him any boon for which he should be rewarded,

Wam<u>a</u> lia<u>h</u>adin AAindahu min niAAmatin tujz<u>a</u>

and owes no favour to anyone, which is to be repaid,

And have in their minds no favour from anyone for which a reward is expected in return,

Other than seeking the glory of his Lord, most high,

He desires only to please his Lord, the Supreme.

only seeking the Face of his Lord the Most High;

but only out of a longing for the countenance of his Sustainer, the All-Highest:

But only seeking the Countenance of his Lord the Most High.

Except only the desire to seek the Countenance of his Lord, the Most High;

Only seeking the acceptance of his Lord, the Most High.

but only to seek the good pleasure of his Lord Most High.

Except to seek the Face of his Lord, the Most High.

Except as seeking (to fulfil) the purpose of his Lord Most High.

but seek only the pleasure of their Lord, the Most Exalted,

seeking only the Face of his Lord, the Most High,

But only seeking the countenance of his Lord, Most High.

except the pleasure of their Lord, the Most High

Except the seeking of the pleasure of his Lord, the Most High.

Ill<u>a</u> ibtigh<u>a</u>a wajhi rabbihi alaAAl<u>a</u>

acting only for the sake of his Lord the Most High --

But only the desire to seek for the Countenance of their Lord Most High;

Will surely be gratified.

And indeed, soon he will be very pleased.

and he shall surely be satisfied.

and such, indeed, shall in time be well-pleased.

And presently he shall become wellpleased.

He surely will be pleased (when he will enter Paradise).

And he will be satisfied.

He will surely be well-pleased (with him).

He, surely, will be pleased.

He verily will be content.

and, surely, soon they will be well-pleased.

surely, he shall be satisfied.

And he is going to be satisfied.

and the reward (of their Lord) will certainly make them happy.

And he shall soon be well-pleased.

Walasawfa yar<u>da</u>

and before long he will be well satisfied.

And soon will they attain (complete) satisfaction.

I CALL TO witness the early hours of morning,

By oath of the late morning,

By the white forenoon

CONSIDER the bright morning hours,

By the morning brightness,

By the forenoon (after sun-rise);

By the morning light.

By the bright forenoon,

By the forenoon.

By the morning hours

By the morning brightness,

By the midmorning,

By the morning brightness

By the midday brightness

I swear by the early hours of the day,

Wa<b>al</b><u>dd</u>u<u>ha</u>

By the glorious morning light;

By the Glorious Morning Light,

And the night when dark and still,

And by oath of the night when it covers,

and the brooding night!

and the night when it grows still and dark.

By the night when it darkeneth,

And by the night when it is still (or darkens);

And the night as it settles.

and by the night when it covers the world with peace:

By the night when it darkens.

And by the night when it is stillest,

and by the night when it is calm!

and by the night when it covers,

And [by] the night when it covers with darkness,

and by the calm of night,

And the night when it covers with darkness.

Wa<b>a</b>llayli i<u>tha</u> saj<u>a</u>

and by the night when it darkens,

And by the Night when it is still,-

Your Lord has neither left you, nor despises you.

Your Lord has not forsaken you nor does He dislike you!

Thy Lord has neither forsaken thee nor hates thee

Thy Sustainer has not forsaken thee, nor does He scorn thee:

Thy Lord hath not forsaken thee, nor is He displeased.

Your Lord (O Muhammad (Peace be upon him)) has neither forsaken you nor hated you.

Your Lord did not abandon you, nor did He forget.

(O Prophet), your Lord has neither forsaken you, nor is He displeased.

Your Lord has neither forsaken you nor hates you.

Thy Lord hath not forsaken thee nor doth He hate thee,

Your Lord has neither forsaken you, nor is He displeased with you,

your Lord has not forsaken you (Prophet Muhammad), nor does He hate you.

Your Lord has not taken leave of you, [O Muhammad], nor has He detested [you].

(Muhammad), your Lord has not abandoned you (by not sending you His revelation), nor is He displeased with you.

Your Lord has not forsaken you, nor has He become displeased,

M<u>a</u> waddaAAaka rabbuka wam<u>a</u> qal<u>a</u>

your Lord has not forsaken you, nor is He displeased with you,

Thy Guardian-Lord hath not forsaken thee, nor is He displeased.

What is to come is better for you than what has gone before;

And indeed the latter is better for you than the former.

and the Last shall be better for thee than the First.

for, indeed, the life to come will be better for thee than this earlier part [of thy life]!

And the Hereafter is indeed better Unto thee than the life present.

And indeed the Hereafter is better for you than the present (life of this world).

The Hereafter is better for you than the First.

Indeed what is to come will be better for you than what has gone by.

And indeed the Hereafter is better for you than the present.

And verily the latter portion will be better for thee than the former,

and the Hereafter shall be better for you than the world.

The Last shall be better for you than the First.

And the Hereafter is better for you than the first [life].

The reward in the next life will certainly be better for you than worldly gains.

And surely what comes after is better for you than that which has gone before.

Walal<u>a</u>khiratu khayrun laka mina alool<u>a</u>

and the Hereafter will indeed be better for you than the present life;

And verily the Hereafter will be better for thee than the present.

For your Lord will certainly give you, and you will be content.

And indeed your Lord will soon give you so much that you will be pleased. (Allah seeks to please the Holy Prophet – peace and blessings be upon him.)

Thy Lord shall give thee, and thou shalt be satisfied.

And, indeed, in time will thy Sustainer grant thee [what thy heart desires], and thou shalt be well-pleased.

And presently thy Lord shall give Unto thee so that thou shalt be be well-pleased.

And verily, your Lord will give you (all i.e. good) so that you shall be well-pleased.

And your Lord will give you, and you will be satisfied.

Verily your Lord will soon give you so amply that you will be well-pleased.

And verily, your Lord will give you so that you shall be well-pleased.

And verily thy Lord will give unto thee so that thou wilt be content.

Soon your Lord will give you [that with which] you will be pleased.

Your Lord will give you, and you will be satisfied.

And your Lord is going to give you, and you will be satisfied.

Your Lord will soon grant you sufficient favors to please you.

And soon will your Lord give you so that you shall be well pleased.

Walasawfa yuAA<u>t</u>eeka rabbuka fatar<u>da</u>

soon you will be gratified with what your Lord will give you.

And soon will thy Guardian-Lord give thee (that wherewith) thou shalt be well-pleased.

Did He not find you an orphan and take care of you?

Did He not find you an orphan, so provided you shelter?

Did He not find thee an orphan, and shelter thee?

Has He not found thee an orphan, and given thee shelter?

Found He not thee an orphan, so He sheltered thee?

Did He not find you (O Muhammad (Peace be upon him)) an orphan and gave you a refuge?

Did He not find you orphaned, and sheltered you?

Did He not find you an orphan and then gave you shelter?

Did He not find you an orphan and gave you a refuge

Did He not find thee an orphan and protect (thee)?

Did He not find you an orphan, and shelter you?

Did He not find you an orphan and give you shelter?

Did He not find you an orphan and give [you] refuge?

Did He not find you as an orphan and give you shelter?

Did He not find you an orphan and give you shelter?

Alam yajidka yateeman fa<u>a</u>w<u>a</u>

Did He not find you orphaned and shelter you?

Did He not find thee an orphan and give thee shelter (and care)?

Did He not find you perplexed, and show you the way?

And found you deeply engrossed in His love, so directed you?

Did He not find thee erring, and guide thee?

And found thee lost on thy way, and guided thee?

And He found thee wandering, so He guided thee,

And He found you unaware (of the Quran, its legal laws, and Prophethood, etc.) and guided you?

And found you wandering, and guided you.

Did He not find you unaware of the Right Way, and then directed you to it?

And He found you unaware and guided you

Did He not find thee wandering and direct (thee)?

Did He not find you astray, and guide you?

Did He not find you a wanderer so He guided you?

And He found you lost and guided [you],

Did He not find you wandering about and give you guidance?

And find you lost (that is, unrecognized by men) and guide (them to you)?

Wawajadaka <u>da</u>llan fahad<u>a</u>

Did He not find you wandering, and give you guidance?

And He found thee wandering, and He gave thee guidance.

Did He not find you poor and enrich you?

And found you in need, so made you prosperous?

Did He not find thee needy, and suffice thee?

And found thee in want, and given thee sufficiency?

And He found thee destitute, so He enriched thee.

And He found you poor, and made you rich (selfsufficient with selfcontentment, etc.)?

And found you in need, and enriched you?

And did He not find you in want, and then enriched you?

And He found you poor and made you rich

Did He not find thee destitute and enrich (thee)?

Did He not find you needy, and enrich you?

Did He not find you poor and suffice you?

And He found you poor and made [you] self-sufficient.

And did He not find you in need and make you rich?

And find you in want and make you to be free from want?

Wawajadaka AA<u>a</u>ilan faaghn<u>a</u>

Did He not find you in want, and make you free from want?

And He found thee in need, and made thee independent.

So do not oppress the orphan,

Therefore do not oppress the orphan.

As for the orphan, do not oppress him,

Therefore, the orphan shalt thou never wrong,

Wherefore as to the orphan, be thou not Unto him overbearing.

Therefore, treat not the orphan with oppression,

Therefore, do not mistreat the orphan.

Therefore, be not harsh with the orphan;

Therefore, treat not the orphan with oppression.

Therefor the orphan oppress not,

So, as for the orphan, do not oppress him;

Do not oppress the orphan,

So as for the orphan, do not oppress [him].

Do not oppress the orphans

Therefore, as for the orphan, do not oppress (him).

Faamm<u>a</u> alyateema fal<u>a</u> taqhar

Therefore do not treat the orphan with harshness,

Therefore, treat not the orphan with harshness,

And do not drive the beggar away,

And do not rebuke the beggar.

and as for the beggar, scold him not;

and him that seeks [thy] help shalt thou never chide,

And as to the beggar, chide thou him not.

And repulse not the beggar;

Nor rebuff the seeker.

and chide not him who asks,

And repulse not the one who asks.

Therefor the beggar drive not away,

and as for the beggar, do not chide him;

nor drive away the one who asks.

And as for the petitioner, do not repel [him].

and do not reject the beggars

And as for him who asks, do not chide (him),

Waamm<u>a</u> a<b>l</b>ss<u>a</u>ila fal<u>a</u> tanhar

and do not chide the one who asks for help;

Nor repulse the petitioner (unheard);

And keep recounting the favours of your Lord.

And abundantly proclaim the favours of your Lord.

and as for thy Lord's blessing, declare it.

and of thy Sustainer's blessings shalt thou [ever] speak.

And as to the favour of thine Lord discourse thou thereof.

And proclaim the Grace of your Lord (i.e. the Prophethood and all other Graces).

But proclaim the blessings of your Lord.

and proclaim the bounty of your Lord.

And proclaim the grace of your Lord.

Therefor of the bounty of thy Lord be thy discourse.

and as for your Lord’s blessing, proclaim it!

But tell of the favors of your Lord!

But as for the favor of your Lord, report [it].

and proclaim the bounties of your Lord.

And as for the favor of your Lord, do announce (it).

Waamm<u>a</u> biniAAmati rabbika fa<u>h</u>addith

but proclaim the blessings of your Lord.

But the bounty of the Lord - rehearse and proclaim!

HAVE WE NOT opened up your breast

Did We not widen your bosom?

Did We not expand thy breast for thee

HAVE WE NOT opened up thy heart,

Have We not opened forth for thee thy breast?

Have We not opened your breast for you (O Muhammad (Peace be upon him))?

Did We not soothe your heart?

(O Prophet), Did We not lay open your breast

Have We not opened your breast for you

Have We not caused thy bosom to dilate,

Did We not open your breast for you

Have We not expanded your chest for you (Prophet Muhammad),

Did We not expand for you, [O Muhammad], your breast?

(Muhammad), have We not comforted your heart,

Have We not expanded for you your breast,

Alam nashra<u>h</u> laka <u>s</u>adrak<b>a</b>

Have We not lifted up your heart,

Have We not expanded thee thy breast?-

And removed your burden

And relieve you of the burden –

and lift from thee thy burden,

and lifted from thee the burden

And We have taken off from thee thy burthen,

And removed from you your burden,

And lift from you your burden.

and relieve you of the burden

And removed from you your burden.

And eased thee of the burden

and relieve you of your burden

and relieved you of your burden

And We removed from you your burden

relieved you of the burden

And taken off from you your burden,

Wawa<u>d</u>aAAn<u>a</u> AAanka wizrak<b>a</b>

and removed your burden

And removed from thee thy burden

Which had left you devoid of hope,

Which had broken your back?

the burden that weighed down thy back?

that had weighed so heavily on thy back?

Which weighed down thy back.

Which weighed down your back?

Which weighed down your back?

that had well-nigh broken your back?

Which weighed down your back

Which weighed down thy back;

which [almost] broke your back?

that weighed down your back?

Which had weighed upon your back

which had been a heavy weight upon your back

Which pressed heavily upon your back,

Alla<u>th</u>ee anqa<u>d</u>a <i><u>th</u></i>ahrak<b>a</b>

that weighed so heavily on your back, and

The which did gall thy back?-

And exalted your fame?

And We have exalted your remembrance for you.

Did We not exalt thy fame?

And [have We not] raised thee high in dignity?

And We have upraised for thee thy renown.

And raised high your fame?

And raised for you your reputation?

And did We not exalt your fame?

And have We not raised high your fame

And exalted thy fame?

Did We not exalt your name?

Have We not raised your remembrance?

And raised high for you your repute.

and granted you an exalted reputation?

And exalted for you your esteem?

WarafaAAn<u>a</u> laka <u>th</u>ikrak<b>a</b>

have We not given you high renown?

And raised high the esteem (in which) thou (art held)?

Surely with hardship there is ease.

So indeed with hardship is ease.

So truly with hardship comes ease,

And, behold, with every hardship comes ease:

Then verily along with every hardship is ease.

So verily, with the hardship, there is relief,

With hardship comes ease.

Indeed, there is ease with hardship.

Verily, along with every hardship is relief,

But lo! with hardship goeth ease,

Indeed ease accompanies hardship.

Indeed, hardship is followed by ease,

For indeed, with hardship [will be] ease.

After every difficulty there is relief.

Surely with difficulty is ease.

Fainna maAAa alAAusri yusr<u>a</u><b>n</b>

So, surely with every hardship there is ease;

So, verily, with every difficulty, there is relief:

With hardship indeed there is ease.

Indeed with hardship is ease.

truly with hardship comes ease.'

verily, with every hardship comes ease!

Verily along with every hardship is ease.

Verily, with the hardship, there is relief (i.e. there is one hardship with two reliefs, so one hardship cannot overcome two reliefs).

With hardship comes ease.

Most certainly, there is ease with hardship.

Verily, along with every hardship is relief.

Lo! with hardship goeth ease;

Indeed ease accompanies hardship.

indeed, hardship is followed by ease!

Indeed, with hardship [will be] ease.

Certainly, after every difficulty there comes relief.

With difficulty is surely ease.

Inna maAAa alAAusri yusr<u>a</u><b>n</b>

surely, with every hardship there is ease.

Verily, with every difficulty there is relief.

So when you are free work diligently,

So when you finish the prayer, strive in supplication.

So when thou art empty, labour,

Hence, when thou art freed [from distress], remain steadfast,

Then when thou becometh relieved, toil;

So when you have finished (from your occupation), then stand up for Allah's worship (i.e. stand up for prayer).

When your work is done, turn to devotion.

So, whenever you are free, strive in devotion,

So when you have finished, devote yourself to Allah's worship.

So when thou art relieved, still toil

So when you are done, appoint,

So, when you have finished (your prayer), labor (in supplication),

So when you have finished [your duties], then stand up [for worship].

When you are free from (your obligations), strive hard (to worship God)

So when you are free, nominate.

Fai<u>tha</u> faraghta fa<b>i</b>n<u>s</u>ab

So, when you are free, strive hard,

Therefore, when thou art free (from thine immediate task), still labour hard,

And turn to your Lord with all your love.

And incline towards your Lord.

and let thy Lord be thy Quest.

and unto thy Sustainer turn with love.

And Unto thine Lord, attend.

And to your Lord (Alone) turn (all your intentions and hopes and) your invocations.

And to your Lord turn for everything.

and turn to your Lord with longing.

And to your Lord turn intentions and hopes.

And strive to please thy Lord.

and supplicate your Lord.

and let your longing be for your Lord (in humility).

And to your Lord direct [your] longing.

and be devoted to your Lord's service.

And make your Lord your exclusive object.

Wail<u>a</u> rabbika fa<b>i</b>rghab

and to your Lord turn [all] your attention.

And to thy Lord turn (all) thy attention.

I CALL TO witness the Fig and the Olive,

By oath of the fig and of the olive,

By the fig and the olive

CONSIDER the fig and the olive,

By the fig, by the olive,

By the fig, and the olive,

By the fig and the olive.

By the fig and the olive;

By At-Tin and Az-Zaytun.

By the fig and the olive,

By the fig and the olive,

By the fig and the olive!

By the fig and the olive

By the fig, by the olive,

I swear by the fig and the olive,

Wa<b>al</b>tteeni wa<b>al</b>zzaytoon<b>i</b>

By the Fig and the Olive,

By the Fig and the Olive,

The Mount Sinai,

And by oath of Mount Sinai,

and the Mount Sinai

and Mount Sinai,

By Mount Sinai,

By Mount Sinai,

And Mount Sinai.

and by the Mount Sinai,

By Tur Sinin.

By Mount Sinai,

by Mount Sinai,

and the Mount, Sinai,

And [by] Mount Sinai

by Mount Sinai

And mount Sinai,

Wa<u>t</u>oori seeneen<b>a</b>

and by Mount Sinai,

And the Mount of Sinai,