Surah As-Sajdah in Arabic with Translation and Transliteration

Table of Contents

Surah As-Sajdah, also known as "The Prostration" or "The Adoration," is the 32nd chapter of the Quran. It is a beautifully composed Surah that holds deep spiritual significance in Islam. In this blog post, we will explore this Surah in detail, covering its overview, content, lessons, and virtues.

Surah As-Sajdah derives its name from the act of prostration (sajdah) mentioned in the Surah. It consists of 30 verses and is categorized as a Makki Surah, meaning it was revealed in the early period of Prophet Muhammad's (peace be upon him) mission in Makkah. This Surah is also known for its powerful message and profound spiritual insights.

Content Surah As-Sajdah

Surah As-Sajdah covers a wide range of themes, emphasizing the fundamental beliefs of Islam and the importance of recognizing the signs of Allah in the universe. Let's break down its content into key sections:

1. Acknowledging the Signs of Allah: The Surah begins by highlighting the signs of Allah in the natural world, encouraging believers to reflect upon the creation of the heavens and the earth. It calls for contemplation on the purpose of life and the existence of a Creator.
2. The Prostration (Sajdah): Verses 15-16 contain a powerful message about the day when every living being will be presented before Allah, and they will be called to prostrate. Those who willingly prostrate in this life will be able to do so in the Hereafter, while those who refused will find it impossible.
3. The Example of Pharaoh: The Surah presents the example of Pharaoh and his arrogant rejection of Allah's signs despite witnessing miracles performed by Prophet Musa (Moses). Pharaoh's arrogance led to his downfall, serving as a warning against pride and disbelief.
4. The Believers' Characteristics: Surah As-Sajdah outlines the characteristics of true believers, including humility in their prayers, spending in charity, patience in the face of adversity, and seeking forgiveness in the early morning.
5. The Final Call to Worship: The Surah concludes with a final call to worship Allah alone, recognizing His oneness and submitting to His will.

Lessons from Surah As-Sajdah

Surah As-Sajdah offers several essential lessons for Muslims and all humanity:

1. Reflection and Contemplation: The Surah urges believers to reflect upon the signs of Allah in the universe, fostering a deeper understanding of the Creator and His creation.
2. The Consequences of Arrogance: Through the story of Pharaoh, it teaches the destructive nature of arrogance and the importance of humility before Allah.
3. The Value of Prayer and Charity: The Surah emphasizes the significance of prayer and charity as acts of worship and means of seeking closeness to Allah.
4. Patience and Perseverance: It encourages believers to remain patient in the face of challenges and adversities, knowing that Allah's help is near.
5. Seeking Forgiveness: The Surah underscores the importance of seeking forgiveness and turning to Allah in repentance, emphasizing the opportunity for forgiveness in the early morning.

Virtues of Surah As-Sajdah

Surah As-Sajdah holds numerous virtues and rewards for those who recite and ponder upon its verses:

1. Increased Understanding: Reciting and reflecting upon this Surah can deepen one's understanding of Allah's signs and the purpose of life.
2. Spiritual Reflection: It encourages self-reflection and spiritual growth, promoting a stronger connection with Allah.
3. Protection from Arrogance: Reciting this Surah can help protect against arrogance and pride, reminding individuals of the consequences of such behavior.
4. Mercy and Forgiveness: Seeking forgiveness in the early morning, as mentioned in the Surah, is believed to be a time when Allah's mercy is abundant.
5. Reward in the Hereafter: Those who prostrate willingly in this life and recognize Allah's signs will be among the fortunate ones who can prostrate on the Day of Judgment.

Surah As-Sajdah is a profound chapter of the Quran that invites believers to reflect on the signs of Allah, humble themselves in prostration, and embrace the qualities of true believers. Its content offers valuable lessons on humility, patience, prayer, and seeking forgiveness. Reciting and contemplating this Surah can lead to spiritual growth and a deeper connection with Allah, while also promising numerous virtues and rewards in this world and the Hereafter.

If you want to listen to the recitation of Surah As Sajdah, please play the video below:

If you want to read Surah As Sajdah, please read below:

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

Bismillah hir rahman nir raheem

In the name of Allah, the Entirely Merciful, the Especially Merciful.

 

Yusuf Ali:
In the name of Allah, The Most Gracious and The Most Merciful

Abul Ala Maududi:
In the name of Allah, the Merciful, the Compassionate

Muhsin Khan:
In the name of Allah, The Most Gracious and The Most Merciful

Pickthall:
In the name of Allah, the Beneficent, the Merciful.

Dr. Ghali:
In The Name of Allah, The All-Merciful, The Ever-Merciful

Abdul Haleem:
In the name of God, the Lord of Mercy, the Giver of Mercy!

Muhammad Junagarhi:
شروع کرتا ہوں اللہ تعالیٰ کے نام سے جو بڑا مہربان نہایت رحم واﻻ ہے

Suhel Farooq Khan:
अल्लाह के नाम से जो रहमान व रहीम है।

Abdullah Muhammad Basmeih:
Dengan nama Allah, Yang Maha Pemurah, lagi Maha Mengasihani.

الٓمٓ

1.     Alif-Laaam-Meeem

Alif, Lam, Meem.

 

Yusuf Ali:
A. L. M.

Abul Ala Maududi:
Alif. Lam. Mim.

Muhsin Khan:
Alif-Lam-Mim. [These letters are one of the miracles of the Quran, and none but Allah (Alone) knows their meanings.]

Pickthall:
Alif. Lam. Mim

Dr. Ghali:
Alif, Lam, Mîm. (The are names of the Arabic alphabet, and only Allah knows their meaning here)

Abdul Haleem:
Alif Lam Mim

Muhammad Junagarhi:
الم

Suhel Farooq Khan:
अलिफ़ लाम मीम

Abdullah Muhammad Basmeih:
Alif, Laam Miim.

تَنزِيلُ ٱلۡكِتَٰبِ لَا رَيۡبَ فِيهِ مِن رَّبِّ ٱلۡعَٰلَمِينَ

2.     Tanzeelul Kitaabi laa raiba feehi mir rabbil ‘aalameen

[This is] the revelation of the Book about which there is no doubt from the Lord of the worlds.

 

Yusuf Ali:
(This is) the Revelation of the Book in which there is no doubt,- from the Lord of the Worlds.

Abul Ala Maududi:
This Book, beyond all doubt, was revealed by the Lord of the Universe.

Muhsin Khan:
The revelation of the Book (this Quran) is from the Lord of the ‘Alamin (mankind, jinns and all that exists) in which there is not doubt!

Pickthall:
The revelation of the Scripture whereof there is no doubt is from the Lord of the Worlds.

Dr. Ghali:
The successive sending down of the Book: there is no suspicion about it, from The Lord of the worlds.

Abdul Haleem:
This scripture, free from all doubt, has been sent down from the Lord of the Worlds.

Muhammad Junagarhi:
بلاشبہ اس کتاب کا اتارنا تمام جہانوں کے پروردگار کی طرف سے ہے

Suhel Farooq Khan:
इसमे कुछ शक नहीं कि किताब क़ुरान का नाज़िल करना सारे जहाँ के परवरदिगार की तरफ से है

Abdullah Muhammad Basmeih:
Diturunkan Al-Quran ini, dengan tidak ada sebarang syak padanya, dari Tuhan yang memelihara dan mentadbirkan sekalian alam.

أَمۡ يَقُولُونَ ٱفۡتَرَىٰهُۚ بَلۡ هُوَ ٱلۡحَقُّ مِن رَّبِّكَ لِتُنذِرَ قَوۡمٗا مَّآ أَتَىٰهُم مِّن نَّذِيرٖ مِّن قَبۡلِكَ لَعَلَّهُمۡ يَهۡتَدُونَ

3.     Am yaqooloonaf taraahu bal huwal haqqu mir rabbika litunzira qawma maaa ataahum min nazeerim min qablika la’allahum yahtadoon

Or do they say, “He invented it”? Rather, it is the truth from your Lord, [O Muhammad], that you may warn a people to whom no warner has come before you [so] perhaps they will be guided.

 

Yusuf Ali:
Or do they say, “He has forged it”? Nay, it is the Truth from thy Lord, that thou mayest admonish a people to whom no warner has come before thee: in order that they may receive guidance.

Abul Ala Maududi:
Or do they say: “He has fabricated it?” Nay, it is the Truth from your Lord so that you may warn a people to whom no warner came before you; perhaps they will be guided to the Right Way.

Muhsin Khan:
Or say they: “He (Muhammad SAW) has fabricated it?” Nay, it is the truth from your Lord, that you may warn a people to whom no warner has come before you (O Muhammad SAW), in order that they may be guided.

Pickthall:
Or say they: He hath invented it? Nay, but it is the Truth from thy Lord, that thou mayst warn a folk to whom no warner came before thee, that haply they may walk aright.

Dr. Ghali:
Or even do they say, “He has fabricated it?” No indeed, (but) it is the Truth from your Lord, that you may warn a people; in no way did (any) warner come up to them even before you, that possibly they would be guided.

Abdul Haleem:
Yet they say, ‘Muhammad has made it up.’ No indeed! It is the Truth from your Lord for you [Prophet], to warn a people who have had no one to warn them before, so that they may be guided.

Muhammad Junagarhi:
کیا یہ کہتے ہیں کہ اس نے اسے گھڑ لیا ہے۔ (نہیں نہیں) بلکہ یہ تیرے رب تعالیٰ کی طرف سے حق ہے تاکہ آپ انہیں ڈرائیں جن کے پاس آپ سے پہلے کوئی ڈرانے واﻻ نہیں آیا۔ تاکہ وه راه راست پر آجائیں

Suhel Farooq Khan:
क्या ये लोग (ये कहते हैं कि इसको इस शख्स (रसूल) ने अपनी जी से गढ़ लिया है नहीं ये बिल्कुल तुम्हारे परवरदिगार की तरफ से बरहक़ है ताकि तुम उन लोगों को (ख़ुदा के अज़ाब से) डराओ जिनके पास तुमसे पहले कोई डराने वाला आया ही नहीं ताकि ये लोग राह पर आएँ

Abdullah Muhammad Basmeih:
(Orang-orang kafir tidak mengakui hakikat yang demikian) bahkan mereka mengatakan: “Dia lah (Muhammad) yang mengada-adakan Al-Quran menurut rekaannya”. (Dakwaan mereka itu tidaklah benar) bahkan Al-Quran ialah perkara yang benar dari Tuhanmu (wahai Muhammad), supaya engkau memberi ingatan dan amaran kepada kaum (mu) yang telah lama tidak didatangi sebarang pemberi ingatan dan amaran sebelummu, semoga mereka beroleh hidayah petunjuk.

ٱللَّهُ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ وَمَا بَيۡنَهُمَا فِي سِتَّةِ أَيَّامٖ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۖ مَا لَكُم مِّن دُونِهِۦ مِن وَلِيّٖ وَلَا شَفِيعٍۚ أَفَلَا تَتَذَكَّرُونَ

4.     Allaahul lazee khalaqas samaawaati wal arda wa maa bainahumaa fee sittati ayyaamin thummas tawaa ‘alal ‘arsh; maa lakum min doonihee minw-waliyyinw-wala shafee’; afalaa tatazakkaroon

It is Allah who created the heavens and the earth and whatever is between them in six days; then He established Himself above the Throne. You have not besides Him any protector or any intercessor; so will you not be reminded?

 

Yusuf Ali:
It is Allah Who has created the heavens and the earth, and all between them, in six Days, and is firmly established on the Throne (of Authority): ye have none, besides Him, to protect or intercede (for you): will ye not then receive admonition?

Abul Ala Maududi:
It is Allah Who created the heavens and the earth and all that is between the two, in six days, and then He established Himself on the Throne. You have no guardian or intercessor other than He. Will you, then, not take heed?

Muhsin Khan:
Allah it is He Who has created the heavens and the earth, and all that is between them in six Days. Then He Istawa (rose over) the Throne (in a manner that suits His Majesty). You (mankind) have none, besides Him, as a Wali (protector or helper etc.) or an intercessor. Will you not then remember (or be admonished)?

Pickthall:
Allah it is Who created the heavens and the earth, and that which is between them, in six Days. Then He mounted the Throne. Ye have not, beside Him, a protecting friend or mediator. Will ye not then remember?

Dr. Ghali:
Allah is (The One) Who created the heavens and the earth, and whatever is between them in six days; thereafter He leveled Himself upon the Throne. (How He did so is beyond human understanding) In no way do you have, apart from Him, any patron nor any intercessor. Will you then not remind yourselves?

Abdul Haleem:
It is God who created the heavens and the earth and everything between them in six Days. Then He established Himself on the Throne. You [people] have no one but Him to protect you and no one to intercede for you, so why do you not take heed?

Muhammad Junagarhi:
اللہ تعالیٰ وه ہے جس نے آسمان وزمین کو اور جو کچھ ان کے درمیان ہے سب کو چھ دن میں پیدا کر دیا پھر عرش پر قائم ہوا، تمہارے لئے اس کے سوا کوئی مددگار اور سفارشی نہیں۔ کیا پھر بھی تم نصیحت حاصل نہیں کرتے

Suhel Farooq Khan:
ख़ुदा ही तो है जिसने सारे आसमान और ज़मीन और जितनी चीज़े इन दोनो के दरमियान हैं छह: दिन में पैदा की फिर अर्श (के बनाने) पर आमादा हुआ उसके सिवा न कोई तुम्हारा सरपरस्त है न कोई सिफारिशी तो क्या तुम (इससे भी) नसीहत व इबरत हासिल नहीं करते

Abdullah Muhammad Basmeih:
Allah Tuhan yang menciptakan langit dan bumi serta segala yang ada di antara keduanya dalam enam masa, kemudian Ia bersemayam di atas Arasy; kamu tidak akan beroleh sebarang penolong dan pemberi syafaat selain dari Allah; oleh itu tidakkah kamu mahu insaf dan mengambil iktibar (untuk mencapai keredaanNya)?

يُدَبِّرُ ٱلۡأَمۡرَ مِنَ ٱلسَّمَآءِ إِلَى ٱلۡأَرۡضِ ثُمَّ يَعۡرُجُ إِلَيۡهِ فِي يَوۡمٖ كَانَ مِقۡدَارُهُۥٓ أَلۡفَ سَنَةٖ مِّمَّا تَعُدُّونَ

5.     Yudabbirul amra minas samaaa’i ilal ardi thumma ya’ruju ilaihi fee yawmin kaana miqdaaruhooo alfa sanatim mimmaa ta’uddoon

He arranges [each] matter from the heaven to the earth; then it will ascend to Him in a Day, the extent of which is a thousand years of those which you count.

 

Yusuf Ali:
He rules (all) affairs from the heavens to the earth: in the end will (all affairs) go up to Him, on a Day, the space whereof will be (as) a thousand years of your reckoning.

Abul Ala Maududi:
He governs from the heaven to the earth and then the record (of this governance) goes up to Him in a day whose measure is a thousand years in your reckoning.

Muhsin Khan:
He arranges (every) affair from the heavens to the earth, then it (affair) will go up to Him, in one Day, the space whereof is a thousand years of your reckoning (i.e. reckoning of our present world’s time).

Pickthall:
He directeth the ordinance from the heaven unto the earth; then it ascendeth unto Him in a Day, whereof the measure is a thousand years of that ye reckon.

Dr. Ghali:
He conducts the Command from the heaven to the earth; thereafter it winds up (i.e., to ascend with difficalty) to Him in (one) Day, whose determined (length) is a thousand years of what you number.

Abdul Haleem:
He runs everything, from the heavens to the earth, and everything will ascend to Him in the end, on a Day that will measure a thousand years in your reckoning.

Muhammad Junagarhi:
وه آسمان سے لے کر زمین تک (ہر) کام کی تدبیر کرتا ہے۔ پھر (وه کام) ایک ایسے دن میں اس کی طرف چڑھ جاتا ہے جس کا اندازه تمہاری گنتی کے ایک ہزار سال کے برابر ہے

Suhel Farooq Khan:
आसमान से ज़मीन तक के हर अम्र का वही मुद्ब्बिर (व मुन्तज़िम) है फिर ये बन्दोबस्त उस दिन जिस की मिक़दार तुम्हारे शुमार से हज़ार बरस से होगी उसी की बारगाह में पेश होगा

Abdullah Muhammad Basmeih:
Allah mentadbirkan makhluk-makhlukNya; (bagi melaksanakan tadbirNya itu Ia menurunkan segala sebab dan peraturan) dari langit ke bumi; kemudian diangkat naik kepada pengetahuanNya (segala yang berlaku dari perlaksanaan tadbirNya itu untuk dihakimiNya) pada suatu masa yang (dirasai oleh orang-orang yang bersalah) banyak bilangan tahunnya menurut hitungan masa kamu yang biasa.

ذَٰلِكَ عَٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَٰدَةِ ٱلۡعَزِيزُ ٱلرَّحِيمُ

6.     Zaalika ‘aalimul ghaybi wa shahaadatil ‘azeezur raheem

That is the Knower of the unseen and the witnessed, the Exalted in Might, the Merciful,

 

Yusuf Ali:
Such is He, the Knower of all things, hidden and open, the Exalted (in power), the Merciful;-

Abul Ala Maududi:
He knows all that is beyond as well as all that is within a creature’s sense-perception. He is the Most Mighty, the Most Compassionate,

Muhsin Khan:
That is He, the All-Knower of the unseen and the seen, the All-Mighty, the Most Merciful.

Pickthall:
Such is the Knower of the Invisible and the Visible, the Mighty, the Merciful,

Dr. Ghali:
That is (He), The Knower of the Unseen and the Witnessed, The Ever-Mighty, The EverMerciful,

Abdul Haleem:
Such is He who knows all that is unseen as well as what is seen, the Almighty, the Merciful,

Muhammad Junagarhi:
یہی ہے چھپے کھلے کا جاننے واﻻ، زبردست غالب بہت ہی مہربان

Suhel Farooq Khan:
वही (मुदब्बिर) पोशीदा और ज़ाहिर का जानने वाला (सब पर) ग़ालिब मेहरबान है

Abdullah Muhammad Basmeih:
Yang demikian sifatnya ialah Tuhan yang mengetahui perkara-perkara yang ghaib dan yang nyata; Yang Maha Kuasa, lagi Maha Mengasihani;

ٱلَّذِيٓ أَحۡسَنَ كُلَّ شَيۡءٍ خَلَقَهُۥۖ وَبَدَأَ خَلۡقَ ٱلۡإِنسَٰنِ مِن طِينٖ

7.     Allazee ahsana kulla shai in khalaqa; wa bada a khalqal insaani min teen
Who perfected everything which He created and began the creation of man from clay.

 

Yusuf Ali:
He Who has made everything which He has created most good: He began the creation of man with (nothing more than) clay,

Abul Ala Maududi:
He Who excelled in the creation of all that He created. He originated the creation of man from clay,

Muhsin Khan:
Who made everything He has created good, and He began the creation of man from clay.

Pickthall:
Who made all things good which He created, and He began the creation of man from clay;

Dr. Ghali:
Who perfected in the fairest (shape) everything He created; and He began the creation of man of clay.

Abdul Haleem:
who gave everything its perfect form. He first created man from clay,

Muhammad Junagarhi:
جس نے نہایت خوب بنائی جو چیز بھی بنائی اور انسان کی بناوٹ مٹی سے شروع کی

Suhel Farooq Khan:
वह (क़ादिर) जिसने जो चीज़ बनाई (निख सुख से) ख़ूब (दुरुस्त) बनाई और इन्सान की इबतेदाई ख़िलक़त मिट्टी से की

Abdullah Muhammad Basmeih:
Yang menciptakan tiap-tiap sesuatu dengan sebaik-baiknya, dan dimulakanNya kejadian manusia berasal dari tanah;

ثُمَّ جَعَلَ نَسۡلَهُۥ مِن سُلَٰلَةٖ مِّن مَّآءٖ مَّهِينٖ

8.     Thumma ja’ala naslahoo min sulaalatim mim maaa’immaheen

Then He made his posterity out of the extract of a liquid disdained.

 

Yusuf Ali:
And made his progeny from a quintessence of the nature of a fluid despised:

Abul Ala Maududi:
then made his progeny from the extract of a mean fluid,

Muhsin Khan:
Then He made his offspring from semen of worthless water (male and female sexual discharge).

Pickthall:
Then He made his seed from a draught of despised fluid;

Dr. Ghali:
Thereafter He made his progeny of an extraction of contemptible water;

Abdul Haleem:
then made his descendants from an extract of underrated fluid.

Muhammad Junagarhi:
پھر اس کی نسل ایک بے وقعت پانی کے نچوڑ سے چلائی

Suhel Farooq Khan:
उसकी नस्ल (इन्सानी जिस्म के) खुलासा यानी (नुत्फे के से) ज़लील पानी से बनाई

Abdullah Muhammad Basmeih:
Kemudian Ia menjadikan keturunan manusia itu dari sejenis pati, iaitu dari air (benih) yang sedikit dipandang orang;

ثُمَّ سَوَّىٰهُ وَنَفَخَ فِيهِ مِن رُّوحِهِۦۖ وَجَعَلَ لَكُمُ ٱلسَّمۡعَ وَٱلۡأَبۡصَٰرَ وَٱلۡأَفۡـِٔدَةَۚ قَلِيلٗا مَّا تَشۡكُرُونَ

9.     Thumma sawwaahu wa nafakha feehi mir roohihih; wa ja’ala lakumus sam’a wal-absaara wal-af’idah; qaleelam maa tashkuroon

Then He proportioned him and breathed into him from His [created] soul and made for you hearing and vision and hearts; little are you grateful.

 

Yusuf Ali:
But He fashioned him in due proportion, and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding): little thanks do ye give!

Abul Ala Maududi:
then He duly proportioned him, and breathed into him of His spirit, and bestowed upon you ears and eyes and hearts. And yet, little thanks do you give.

Muhsin Khan:
Then He fashioned him in due proportion, and breathed into him the soul (created by Allah for that person), and He gave you hearing (ears), sight (eyes) and hearts. Little is the thanks you give!

Pickthall:
Then He fashioned him and breathed into him of His Spirit; and appointed for you hearing and sight and hearts. Small thanks give ye!

Dr. Ghali:
Thereafter He molded him and breathed into him of His Spirit; and He made for you hearing, and beholding (s) (i.e., eyesight) and heart-sights; (i.e., perception) little do you thank (Him).

Abdul Haleem:
Then He moulded him; He breathed from His Spirit into him; He gave you hearing, sight, and minds. How seldom you are grateful!

Muhammad Junagarhi:
جسے ٹھیک ٹھاک کر کے اس میں اپنی روح پھونکی، اسی نے تمہارے کان آنکھیں اور دل بنائے (اس پر بھی) تم بہت ہی تھوڑا احسان مانتے ہو

Suhel Farooq Khan:
फिर उस (के पुतले) को दुरुस्त किया और उसमें अपनी तरफ से रुह फूँकी और तुम लोगों के (सुनने के) लिए कान और (देखने के लिए) ऑंखें और (समझने के लिए) दिल बनाएँ (इस पर भी) तुम लोग बहुत कम शुक्र करते हो

Abdullah Muhammad Basmeih:
Kemudian Ia menyempurnakan kejadiannya, serta meniupkan padanya: roh ciptaanNya. Dan Ia mengurniakan kepada kamu pendengaran dan penglihatan serta hati (akal fikiran), (supaya kamu bersyukur, tetapi) amatlah sedikit kamu bersyukur.

وَقَالُوٓاْ أَءِذَا ضَلَلۡنَا فِي ٱلۡأَرۡضِ أَءِنَّا لَفِي خَلۡقٖ جَدِيدِۭۚ بَلۡ هُم بِلِقَآءِ رَبِّهِمۡ كَٰفِرُونَ

10.  Wa qaalooo ‘a-izaa dalalnaa fil ardi ‘a-innaa lafee khalqin jadeed; bal hum biliqaaa’i rabbihim kaafiroon

And they say, “When we are lost within the earth, will we indeed be [recreated] in a new creation?” Rather, they are, in [the matter of] the meeting with their Lord, disbelievers.

 

Yusuf Ali:
And they say: “What! when we lie, hidden and lost, in the earth, shall we indeed be in a Creation renewed? Nay, they deny the Meeting with their Lord.

Abul Ala Maududi:
They say: “Shall we be created afresh after we have become lost in the earth?” Nay, the fact is that they deny that they will meet their Lord.

Muhsin Khan:
And they say: “When we are (dead and become) lost in the earth, shall we indeed be recreated anew?” Nay, but they deny the Meeting with their Lord!

Pickthall:
And they say: When we are lost in the earth, how can we then be re-created? Nay but they are disbelievers in the meeting with their Lord.

Dr. Ghali:
And they have said, “When we have erred away (i.e., lost our way; are dead) in the earth, will we surely be in a new creation indeed?” No indeed, (but) they are disbelievers in the meeting with their Lord.

Abdul Haleem:
They say, ‘What? When we have disappeared into the earth, shall we really be created anew?’ In fact, they deny the meeting with their Lord.

Muhammad Junagarhi:
انہوں نے کہا کیا جب ہم زمین میں مل جائیں گے کیا پھر نئی پیدائش میں آجائیں گے؟ بلکہ (بات یہ ہے) کہ وه لوگ اپنے پروردگار کی ملاقات کے منکر ہیں

Suhel Farooq Khan:
और ये लोग कहते हैं कि जब हम ज़मीन में नापैद हो जाएँगे तो क्या हम फिर नया जन्म लेगे (क़यामत से नही) बल्कि ये लोग अपने परवरदिगार के (सामने हुज़ूरी ही) से इन्कार रखते हैं

Abdullah Muhammad Basmeih:
Dan mereka (yang kafir) itu berkata: “Adakah apabila kami telah hilang lenyap dalam tanah, kami pula akan hidup semula dalam bentuk kejadian yang baharu? Betulkah demikian? ” (Mereka bukan sahaja tidak percaya tentang hidup semula) bahkan mereka tidak percaya tentang pertemuan dengan Tuhannya.

۞قُلۡ يَتَوَفَّىٰكُم مَّلَكُ ٱلۡمَوۡتِ ٱلَّذِي وُكِّلَ بِكُمۡ ثُمَّ إِلَىٰ رَبِّكُمۡ تُرۡجَعُونَ

11.  Qul yatawaffaakum malakul mawtil lazee wukkila bikum Thumma ilaa rabbikum turja’oon (section 1)

Say, “The angel of death will take you who has been entrusted with you. Then to your Lord you will be returned.”

 

Yusuf Ali:
Say: “The Angel of Death, put in charge of you, will (duly) take your souls: then shall ye be brought back to your Lord.”

Abul Ala Maududi:
Tell them: “The angel of death who has been charged with your souls shall gather you, and then you shall be brought back to your Lord.”

Muhsin Khan:
Say: “The angel of death, who is set over you, will take your souls, then you shall be brought to your Lord.”

Pickthall:
Say: The angel of death, who hath charge concerning you, will gather you, and afterward unto your Lord ye will be returned.

Dr. Ghali:
Say, “The Angel of Death who has been entrusted with you will take you up; thereafter to your Lord you will be returned.”

Abdul Haleem:
Say, ‘The Angel of Death put in charge of you will reclaim you, and then you will be brought back to your Lord.’

Muhammad Junagarhi:
کہہ دیجئے! کہ تمہیں موت کا فرشتہ فوت کرے گا جو تم پر مقرر کیا گیا ہے پھر تم سب اپنے پروردگار کی طرف لوٹائے جاؤ گے

Suhel Farooq Khan:
(ऐ रसूल) तुम कह दो कि मल्कुलमौत जो तुम्हारे ऊपर तैनात है वही तुम्हारी रुहें क़ब्ज़ करेगा उसके बाद तुम सबके सब अपने परवरदिगार की तरफ लौटाए जाओगे

Abdullah Muhammad Basmeih:
Katakanlah (wahai Muhammad); “Nyawa kamu akan diambil oleh Malikil Maut yang ditugaskan berbuat demikian ketika habis ajal kamu, kemudian kamu akan dikembalikan kepada Tuhan kamu (untuk menerima balasan)”.

وَلَوۡ تَرَىٰٓ إِذِ ٱلۡمُجۡرِمُونَ نَاكِسُواْ رُءُوسِهِمۡ عِندَ رَبِّهِمۡ رَبَّنَآ أَبۡصَرۡنَا وَسَمِعۡنَا فَٱرۡجِعۡنَا نَعۡمَلۡ صَٰلِحًا إِنَّا مُوقِنُونَ

12.  Wa law taraaa izil mujrimoona naakisoo ru’oosihim ‘inda rabbihim rabbanaaa absarnaa wa sami’naa farji’naa na’mal saalihan innaa mooqinoon
If you could but see when the criminals are hanging their heads before their Lord, [saying], “Our Lord, we have seen and heard, so return us [to the world]; we will work righteousness. Indeed, we are [now] certain.”

 

Yusuf Ali:
If only thou couldst see when the guilty ones will bend low their heads before their Lord, (saying:) “Our Lord! We have seen and we have heard: Now then send us back (to the world): we will work righteousness: for we do indeed (now) believe.”

Abul Ala Maududi:
Would that you could see the guilty standing before their Lord with their heads downcast, (saying to Him): “Our Lord, we have now seen and heard, so send us back (to the world) that we might act righteously. For now we have come to have firm faith.”

Muhsin Khan:
And if you only could see when the Mujrimun (criminals, disbelievers, polytheists, sinners, etc.) shall hang their heads before their Lord (saying): “Our Lord! We have now seen and heard, so send us back (to the world), we will do righteous good deeds. Verily! We now believe with certainty.”

Pickthall:
Couldst thou but see when the guilty hang their heads before their Lord, (and say): Our Lord! We have now seen and heard, so send us back; we will do right, now we are sure.

Dr. Ghali:
And if you could see the criminals protruding their heads in the Reckoning with their Lord, (saying), “Our Lord, we have beheld and heard; so return us, that we may do righteousness. (Now) surely we have certitude.”

Abdul Haleem:
[Prophet], if only you could see the wrongdoers hang their heads before their Lord: ‘Our Lord, now that we have seen and heard, send us back and we shall do good. [Now] we are convinced.’

Muhammad Junagarhi:
کاش کہ آپ دیکھتے جب کہ گناه گار لوگ اپنے رب تعالیٰ کے سامنے سر جھکائے ہوئے ہوں گے، کہیں گے اے ہمارے رب! ہم نے دیکھ لیا اور سن لیا اب تو ہمیں واپس لوٹا دے ہم نیک اعمال کریں گے ہم یقین کرنے والے ہیں

Suhel Farooq Khan:
और (ऐ रसूल) तुम को बहुत अफसोस होगा अगर तुम मुजरिमों को देखोगे कि वह (हिसाब के वक्त) अपने परवरदिगार की बारगाह में अपने सर झुकाए खड़े हैं और(अर्ज़ कर रहे हैं) परवरदिगार हमने (अच्छी तरह देखा और सुन लिया तू हमें दुनिया में एक दफा फिर लौटा दे कि हम नेक काम करें

Abdullah Muhammad Basmeih:
Dan (sungguh ngeri) sekiranya engkau melihat ketika orang-orang yang berdosa itu menundukkan kepalanya di hadapan Tuhan mereka (dalam keadaan malu dan hina, sambil merayu): “Wahai Tuhan kami, kami telah melihat dan mendengar dengan sejelas-jelasnya (akan segala yang kami ingkari dahulu); maka kembalikanlah kami ke dunia supaya kami mengerjakan amal-amal yang baik; sesungguhnya kami sekarang telah yakin”.

وَلَوۡ شِئۡنَا لَأٓتَيۡنَا كُلَّ نَفۡسٍ هُدَىٰهَا وَلَٰكِنۡ حَقَّ ٱلۡقَوۡلُ مِنِّي لَأَمۡلَأَنَّ جَهَنَّمَ مِنَ ٱلۡجِنَّةِ وَٱلنَّاسِ أَجۡمَعِينَ

13.  Wa law shi’naa la-aatainaa kulla nafsin hudaahaa wa laakin haqqal qawlu minnee la amla’anna jahannama minal jinnati wannaasi ajma’een

And if We had willed, We could have given every soul its guidance, but the word from Me will come into effect [that] “I will surely fill Hell with jinn and people all together.

 

Yusuf Ali:
If We had so willed, We could certainly have brought every soul its true guidance: but the Word from Me will come true, “I will fill Hell with Jinns and men all together.”

Abul Ala Maududi:
(They will be told): “If We had so willed, We could have bestowed guidance on every person. But the Word from Me that I will fill Hell with men and jinn, all together, has been fulfilled.

Muhsin Khan:
And if We had willed, surely! We would have given every person his guidance, but the Word from Me took effect (about evil-doers), that I will fill Hell with jinn and mankind together.

Pickthall:
And if We had so willed, We could have given every soul its guidance, but the word from Me concerning evildoers took effect: that I will fill hell with the jinn and mankind together.

Dr. Ghali:
And if We had so decided, indeed We could have brought every self its guidance; but (now) the Saying from Me has come true: “Indeed I will definitely fill Hell with jinn (creatures) and mankind all together.”

Abdul Haleem:
‘If it had been Our will, We could certainly have given every soul its true guidance, but My words have come true. “I shall be sure to fill Hell with jinn and men together.”

Muhammad Junagarhi:
اگر ہم چاہتے تو ہر شخص کو ہدایت نصیب فرما دیتے، لیکن میری یہ بات بالکل حق ہو چکی ہے کہ میں ضرور ضرور جہنم کو انسانوں اور جنوں سے پر کردوں گا

Suhel Farooq Khan:
और अब तो हमको (क़यामत का)े पूरा पूरा यक़ीन है और (ख़ुदा फरमाएगा कि) अगर हम चाहते तो दुनिया ही में हर शख़्श को (मजबूर करके) राहे रास्त पर ले आते मगर मेरी तरफ से (रोजे अज़ा) ये बात क़रार पा चुकी है कि मै जहन्नुम को जिन्नात और आदमियों से भर दूँगा

Abdullah Muhammad Basmeih:
Dan (bagi menolak rayuan itu Allah Taala berfirman): “Kalaulah Kami telah tetapkan persediaan (memberikan hidayah petunjuk untuk beriman dan beramal soleh kepada tiap-tiap seorang dengan ketiadaan usaha dari masing-masing), nescaya Kami berikan kepada tiap-tiap seorang akan hidayah petunjuknya (sebelum masing-masing meninggal dunia, supaya tidak terkena azab di akhirat); tetapi telah tetap hukuman seksa dariKu: ` Demi sesungguhnya! Aku akan memenuhi neraka Jahannam dengan semua jin dan manusia (yang pada masa hidupnya tidak berusaha untuk beriman dan beramal soleh)”.

فَذُوقُواْ بِمَا نَسِيتُمۡ لِقَآءَ يَوۡمِكُمۡ هَٰذَآ إِنَّا نَسِينَٰكُمۡۖ وَذُوقُواْ عَذَابَ ٱلۡخُلۡدِ بِمَا كُنتُمۡ تَعۡمَلُونَ

14.  Fazooqoo bimaa naseetum liqaaa’a yawmikum haaza innaa naseenaakum wa zooqoo ‘azaabal khuldi bimaa kuntum ta’maloon

So taste [punishment] because you forgot the meeting of this, your Day; indeed, We have [accordingly] forgotten you. And taste the punishment of eternity for what you used to do.”

 

Yusuf Ali:
“Taste ye then – for ye forgot the Meeting of this Day of yours, and We too will forget you – taste ye the Penalty of Eternity for your (evil) deeds!”

Abul Ala Maududi:
So taste the chastisement on account of your forgetting the encounter of this Day. We, too, have forgotten you. Taste the eternal chastisement as a requital for your misdeeds.”

Muhsin Khan:
Then taste you (the torment of the Fire) because of your forgetting the Meeting of this Day of yours, (and) surely! We too will forget you, so taste you the abiding torment for what you used to do.

Pickthall:
So taste (the evil of your deeds). Forasmuch as ye forgot the meeting of this your day, lo! We forget you. Taste the doom of immortality because of what ye used to do.

Dr. Ghali:
So taste for that you forgot the meeting of this your Day! Surely We have forgotten you. And taste the torment of eternity for whatever you were doing.”

Abdul Haleem:
So since you ignored the meeting on this Day of yours, now We shall ignore you: taste the lasting suffering for all you have done.’

Muhammad Junagarhi:
اب تم اپنے اس دن کی ملاقات کے فراموش کر دینے کا مزه چکھو، ہم نے بھی تمہیں بھلا دیا اور اپنے کیے ہوئے اعمال (کی شامت) سے ابدی عذاب کا مزه چکھو

Suhel Farooq Khan:
तो चूँकि तुम आज के दिन हुज़ूरी को भूले बैठे थे तो अब उसका मज़ा चखो हमने तुमको क़सदन भुला दिया और जैसी जैसी तुम्हारी करतूतें थीं (उनके बदले) अब हमेशा के अज़ाब के मज़े चखो

Abdullah Muhammad Basmeih:
(Lalu dikatakan kepada mereka: “Oleh sebab kelalaian kamu) maka rasalah azab seksa kerana kamu melupai pertemuan hari kamu ini. Sesungguhnya Kami pun tidak hiraukan keselamatan kamu lagi; dan (dengan yang demikian) rasalah azab yang kekal dengan sebab apa yang kamu telah kerjakan”.

إِنَّمَا يُؤۡمِنُ بِـَٔايَٰتِنَا ٱلَّذِينَ إِذَا ذُكِّرُواْ بِهَا خَرُّواْۤ سُجَّدٗاۤ وَسَبَّحُواْ بِحَمۡدِ رَبِّهِمۡ وَهُمۡ لَا يَسۡتَكۡبِرُونَ۩

15.  Innamaa yu’minu bi aayaatinal lazeena izaa zukkiroo bihaa kharroo sujjadanw wa sabbahoo bihamdi rabbihim wa hum laa yastakbiroon (make sajda)

Only those believe in Our verses who, when they are reminded by them, fall down in prostration and exalt [Allah] with praise of their Lord, and they are not arrogant.

 

Yusuf Ali:
Only those believe in Our Signs, who, when they are recited to them, fall down in prostration, and celebrate the praises of their Lord, nor are they (ever) puffed up with pride.

Abul Ala Maududi:
None believes in Our Signs except those who, when they are given good counsel through Our verses, fall down prostrate and celebrate the praise of their Lord and do not wax proud.

Muhsin Khan:
Only those believe in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), who, when they are reminded of them fall down prostrate, and glorify the Praises of their Lord, and they are not proud.

Pickthall:
Only those believe in Our revelations who, when they are reminded of them, fall down prostrate and hymn the praise of their Lord, and they are not scornful,

Dr. Ghali:
Surely only they believe in Our signs who, when they are reminded of them, collapse constantly prostrating and extol with the praise of their Lord, and they do not wax proud.* A prostration is to be performed here.

Abdul Haleem:
The only people who truly believe in Our messages are those who, when they are reminded of them, bow down in worship, cele-brate their Lord’s praises, and do not think themselves above this.

Muhammad Junagarhi:
ہماری آیتوں پر وہی ایمان ﻻتے ہیں جنہیں جب کبھی ان سے نصیحت کی جاتی ہے تو وه سجدے میں گر پڑتے ہیں اور اپنے رب کی حمد کے ساتھ اس کی تسبیح پڑھتے ہیں اور تکبر نہیں کرتے ہیں

Suhel Farooq Khan:
हमारी आयतों पर ईमान बस वही लोग लाते हैं कि जिस वक्त उन्हें वह (आयते) याद दिलायी गयीं तो फौरन सजदे में गिर पड़ने और अपने परवरदिगार की हम्दो सना की तस्बीह पढ़ने लगे और ये लोग तकब्बुर नही करते (15) (सजदा)

Abdullah Muhammad Basmeih:
Sesungguhnya yang sebenar-benar beriman kepada ayat-ayat keterangan Kami hanyalah orang-orang yang apabila diberi peringatan dan pengajaran dengan ayat-ayat itu, mereka segera merebahkan diri sambil sujud (menandakan taat patuh), dan menggerakkan lidah dengan bertasbih serta memuji Tuhan mereka, dan mereka pula tidak bersikap sombong takbur.

تَتَجَافَىٰ جُنُوبُهُمۡ عَنِ ٱلۡمَضَاجِعِ يَدۡعُونَ رَبَّهُمۡ خَوۡفٗا وَطَمَعٗا وَمِمَّا رَزَقۡنَٰهُمۡ يُنفِقُونَ

16.  Tatajaafaa junoobuhum ‘anil madaaji’i yad’oona rabbahum khawfanw wa tama’anw wa mimmaa razaqnaahum yunfiqoon

They arise from [their] beds; they supplicate their Lord in fear and aspiration, and from what We have provided them, they spend.

 

Yusuf Ali:
Their limbs do forsake their beds of sleep, the while they call on their Lord, in Fear and Hope: and they spend (in charity) out of the sustenance which We have bestowed on them.

Abul Ala Maududi:
Their sides forsake their beds, and they call upon their Lord in fear and hope, and expend (in charity) out of the sustenance We have granted them.

Muhsin Khan:
Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend (charity in Allah’s Cause) out of what We have bestowed on them.

Pickthall:
Who forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on them.

Dr. Ghali:
Their sides often shun (their) recumbencies (i.e., beds, places for reclining) to invoke their Lord in fear and in longing (from Him); and they expend of what We have provided them.

Abdul Haleem:
Their sides shun their beds in order to pray to their Lord in fear and hope; they give to others some of what We have given them.

Muhammad Junagarhi:
ان کی کروٹیں اپنے بستروں سے الگ رہتی ہیں اپنے رب کو خوف اور امید کے ساتھ پکارتے ہیں اور جو کچھ ہم نے انہیں دے رکھا ہے وه خرچ کرتے ہیں

Suhel Farooq Khan:
(रात) के वक्त उनके पहलू बिस्तरों से आशना नहीं होते और (अज़ाब के) ख़ौफ और (रहमत की) उम्मीद पर अपने परवरदिगार की इबादत करते हैं और हमने जो कुछ उन्हें अता किया है उसमें से (ख़ुदा की) राह में ख़र्च करते हैं

Abdullah Muhammad Basmeih:
Mereka merenggangkan diri dari tempat tidur, (sedikit sangat tidur, kerana mengerjakan sembahyang tahajjud dan amal-amal soleh); mereka sentiasa berdoa kepada Tuhan mereka dengan perasaan takut (akan kemurkaanNya) serta dengan perasaan ingin memperolehi lagi (keredaanNya); dan mereka selalu pula mendermakan sebahagian dari apa yang Kami beri kepada mereka.

فَلَا تَعۡلَمُ نَفۡسٞ مَّآ أُخۡفِيَ لَهُم مِّن قُرَّةِ أَعۡيُنٖ جَزَآءَۢ بِمَا كَانُواْ يَعۡمَلُونَ

17.  Falaa ta’lamu nafsum maaa ukhfiya lahum min qurrati a’yunin jazaaa’am bimaa kaanoo ya’maloon

And no soul knows what has been hidden for them of comfort for eyes as reward for what they used to do.

 

Yusuf Ali:
Now no person knows what delights of the eye are kept hidden (in reserve) for them – as a reward for their (good) deeds.

Abul Ala Maududi:
No one knows what delights of the eyes are kept hidden for them as a reward for their deeds.

Muhsin Khan:
No person knows what is kept hidden for them of joy as a reward for what they used to do.

Pickthall:
No soul knoweth what is kept hid for them of joy, as a reward for what they used to do.

Dr. Ghali:
So no self knows what is (kept) concealed for them in comfort of the eyes as a recompense for whatever they were doing.

Abdul Haleem:
No soul knows what joy is kept hidden in store for them as a reward for what they have done.

Muhammad Junagarhi:
کوئی نفس نہیں جانتا جو کچھ ہم نے ان کی آنکھوں کی ٹھنڈک ان کے لئے پوشیده کر رکھی ہے، جو کچھ کرتے تھے یہ اس کا بدلہ ہے

Suhel Farooq Khan:
उन लोगों की कारगुज़ारियों के बदले में कैसी कैसी ऑंखों की ठन्डक उनके लिए ढकी छिपी रखी है उसको कोई शख़्श जानता ही नहीं

Abdullah Muhammad Basmeih:
Maka tidak ada seseorang pun yang mengetahui satu persatu persediaan yang telah dirahsiakan untuk mereka (dari segala jenis nikmat) yang amat indah dipandang dan mengembirakan, sebagai balasan bagi amal-amal soleh yang mereka telah kerjakan.

أَفَمَن كَانَ مُؤۡمِنٗا كَمَن كَانَ فَاسِقٗاۚ لَّا يَسۡتَوُۥنَ

18.  Afaman kaana mu’minan kaman kaana faasiqaa; laa yasta woon

Then is one who was a believer like one who was defiantly disobedient? They are not equal.

 

Yusuf Ali:
Is then the man who believes no better than the man who is rebellious and wicked? Not equal are they.

Abul Ala Maududi:
Would a true believer be like him who was an evil-doer? Surely they are not equal.

Muhsin Khan:
Is then he who is a believer like him who is Fasiq (disbeliever and disobedient to Allah)? Not equal are they.

Pickthall:
Is he who is a believer like unto him who is an evil-liver? They are not alike.

Dr. Ghali:
So, is he who has been a believer like him who has been immoral? They are not equal.

Abdul Haleem:
So, is someone who believes equal to someone who defies God? No, they are not equal.

Muhammad Junagarhi:
کیا وه جو مومن ہو مثل اس کے ہے جو فاسق ہو؟ یہ برابر نہیں ہو سکتے

Suhel Farooq Khan:
तो क्या जो शख़्श ईमानदार है उस शख़्श के बराबर हो जाएगा जो बदकार है (हरगिज़ नहीं) ये दोनों बराबर नही हो सकते

Abdullah Muhammad Basmeih:
(Jika demikian halnya) maka adakah orang yang beriman sama seperti orang yang fasik? Mereka tidaklah sama (dalam menerima balasan).

أَمَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ فَلَهُمۡ جَنَّـٰتُ ٱلۡمَأۡوَىٰ نُزُلَۢا بِمَا كَانُواْ يَعۡمَلُونَ

19.  Ammal lazeena aamanoo wa ‘amilus saalihaati falahum jannaatul ma’waa nuzulam bimaa kaanoo ya’maloon

As for those who believed and did righteous deeds, for them will be the Gardens of Refuge as accommodation for what they used to do.

 

Yusuf Ali:
For those who believe and do righteous deeds are Gardens as hospitable homes, for their (good) deeds.

Abul Ala Maududi:
As for those who believe and act righteously, theirs shall be Gardens to dwell in, a hospitality to reward them for their deeds.

Muhsin Khan:
As for those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds, for them are Gardens (Paradise) as an entertainment, for what they used to do.

Pickthall:
But as for those who believe and do good works, for them are the Gardens of Retreat – a welcome (in reward) for what they used to do.

Dr. Ghali:
As for the ones who have believed and done deeds of righteousness, then for them are the Gardens of Abode as quarters for whatever they were doing.

Abdul Haleem:
Those who believe and do good deeds will have Gardens awaiting them as their home and as a reward for what they have done.

Muhammad Junagarhi:
جن لوگوں نے ایمان قبول کیا اور نیک اعمال بھی کیے ان کے لئے ہمیشگی والی جنتیں ہیں، مہمانداری ہے ان کے اعمال کے بدلے جو وه کرتے تھے

Suhel Farooq Khan:
लेकिन जो लोग ईमान लाए और उन्होंने अच्छे अच्छे काम किए उनके लिए तो रहने सहने के लिए (बेहश्त के) बाग़ात हैं ये सामाने ज़ियाफ़त उन कारगुज़ारियों का बदला है जो वह (दुनिया में) कर चुके थे

Abdullah Muhammad Basmeih:
Adapun orang-orang yang beriman dan beramal soleh, maka mereka akan beroleh Syurga tempat tinggal yang tetap sebagai balasan bagi apa yang mereka telah kerjakan.

وَأَمَّا ٱلَّذِينَ فَسَقُواْ فَمَأۡوَىٰهُمُ ٱلنَّارُۖ كُلَّمَآ أَرَادُوٓاْ أَن يَخۡرُجُواْ مِنۡهَآ أُعِيدُواْ فِيهَا وَقِيلَ لَهُمۡ ذُوقُواْ عَذَابَ ٱلنَّارِ ٱلَّذِي كُنتُم بِهِۦ تُكَذِّبُونَ

20.  Wa ammal lazeena fasaqoo fama’waahumun Naaru kullamaaa araadooo any yakhrujoo minhaaa u’eedoo feehaa wa qeela lahum zooqoo ‘azaaaban Naaril lazee kuntum bihee tukazziboon

But as for those who defiantly disobeyed, their refuge is the Fire. Every time they wish to emerge from it, they will be returned to it while it is said to them, “Taste the punishment of the Fire which you used to deny.”

 

Yusuf Ali:
As to those who are rebellious and wicked, their abode will be the Fire: every time they wish to get away therefrom, they will be forced thereinto, and it will be said to them: “Taste ye the Penalty of the Fire, the which ye were wont to reject as false.”

Abul Ala Maududi:
As for the evil-doers, their refuge shall be the Fire. Every time they want to escape from it they shall be driven back and shall be told: “Taste the chastisement of the Fire which you used to reject as a lie.”

Muhsin Khan:
And as for those who are Fasiqun (disbelievers and disobedient to Allah), their abode will be the Fire, every time they wish to get away therefrom, they will be put back thereto, and it will be said to them: “Taste you the torment of the Fire which you used to deny.”

Pickthall:
And as for those who do evil, their retreat is the Fire. Whenever they desire to issue forth from thence, they are brought back thither. Unto them it is said: Taste the torment of the Fire which ye used to deny.

Dr. Ghali:
And as for the ones who have been immoral, then their abode will be the Fire. Whenever they would (like) to go out of it, they will be brought back into it, and it will be said to them, “Taste the torment of the Fire, which you used to cry lies to.”

Abdul Haleem:
As for those who defy God, their home will be the Fire. Whenever they try to escape it, they will be driven back into it, and they will be told, ‘Taste the torment of the Fire, which you persistently denied.’

Muhammad Junagarhi:
لیکن جن لوگوں نے حکم عدولی کی ان کا ٹھکانا دوزخ ہے۔ جب کبھی اس سے باہر نکلنا چاہیں گے اسی میں لوٹا دیئے جائیں گے۔ اور کہہ دیا جائے گا کہ اپنے جھٹلانے کے بدلے آگ کا عذاب چکھو

Suhel Farooq Khan:
और जिन लोगों ने बदकारी की उनका ठिकाना तो (बस) जहन्नुम है वह जब उसमें से निकल जाने का इरादा करेंगे तो उसी में फिर ढकेल दिए जाएँगे और उन से कहा जाएगा कि दोज़ख़ के जिस अज़ाब को तुम झुठलाते थे अब उसके मज़े चखो

Abdullah Muhammad Basmeih:
Dan sebaliknya orang-orang yang fasik, maka tempat kediaman mereka ialah neraka; tiap-tiap kali mereka hendak keluar dari neraka itu, mereka dikembalikan kepadanya, serta dikatakan kepada mereka: “Rasalah azab neraka yang kamu sentiasa mendustakannya di dunia dahulu”.

وَلَنُذِيقَنَّهُم مِّنَ ٱلۡعَذَابِ ٱلۡأَدۡنَىٰ دُونَ ٱلۡعَذَابِ ٱلۡأَكۡبَرِ لَعَلَّهُمۡ يَرۡجِعُونَ

21.  Wa lanuzeeqan nahum minal ‘azaabil adnaa doonal ‘azaabil akbari la’allahum yarji’oon

And we will surely let them taste the nearer punishment short of the greater punishment that perhaps they will repent.

 

Yusuf Ali:
And indeed We will make them taste of the Penalty of this (life) prior to the supreme Penalty, in order that they may (repent and) return.

Abul Ala Maududi:
We shall certainly have them taste some chastisement in this world in addition to the greater chastisement (of the Hereafter); perhaps they will retract (from their transgression).

Muhsin Khan:
And verily, We will make them taste of the near torment (i.e. the torment in the life of this world, i.e. disasters, calamities, etc.) prior to the supreme torment (in the Hereafter), in order that they may (repent and) return (i.e. accept Islam).

Pickthall:
And verily We make them taste the lower punishment before the greater, that haply they may return.

Dr. Ghali:
And We will indeed let them definitely taste of the lowlier torment, (i.e., Punishment in this life) lesser (Or: other than) than the greater, that possibly they would return.

Abdul Haleem:
We shall certainly make them taste a nearer torment [in this life] prior to the greater torment, so that perhaps they may return [to the right path].

Muhammad Junagarhi:
بالیقین ہم انہیں قریب کے چھوٹے سے بعض عذاب اس بڑے عذاب کے سوا چکھائیں گے تاکہ وه لوٹ آئیں

Suhel Farooq Khan:
और हम यक़ीनी (क़यामत के) बड़े अज़ाब से पहले दुनिया के (मामूली) अज़ाब का मज़ा चखाएँगें जो अनक़रीब होगा ताकि ये लोग अब भी (मेरी तरफ) रुज़ू करें

Abdullah Muhammad Basmeih:
Dan demi sesungguhnya, Kami akan merasakan mereka sedikit dari azab dunia sebelum azab yang besar (di akhirat kelak), supaya mereka rujuk kembali bertaubat.

وَمَنۡ أَظۡلَمُ مِمَّن ذُكِّرَ